Energy Psychology

Reading in progress, includes: The Promise of Energy Psychology: Revolutionary Tools for Dramatic Personal Change. (2005), by David Feinstein, Donna Eden and Gary Craig, and the following web sites: energypsych.com, matrixenergetics, emofree.com (related to The Promise of Energy Psychology), as well as some information on Reiki.

Health Inequity

Kawachi I; Subramanian, N. and N Almeida-Filho. 2002. "A glossary for health inequalities." J Epidemiol Community Health 56 (9): 647-652.

The authors examine eight questions that are related to health inequalities. Some of these questions are: what is the difference between health inequity and health inequality? Should we measure the distribution of health across individuals, or, the distribution of health across social groups (like social class)? Are health inequalities generated by a socioeconomic gradient, or, do health inequalities primarily reflect the effects of poverty? What mediates health inequalities: psychosocial mechanisms, or, material deprivation?

Hofrichter, R. 2003. "The politics of health inequalities: contested terrain," in R. Hofrichter (ed), Health and Social Justice: Politics, Ideology and Inequity in the Distribution of Disease -- A Public Health Reader, San Francisco: Jossey-Bass. 1-56. 

This work argues that differences in aggregate health statues are inequitable when these differences are systematic and unjust. Hofrichter notes that while equitable access to health care is necessary, such access is merely a small piece of the puzzle; a small part of what is required to eliminated health inequities. Put a little differently: equity of access is necessary but insufficient to create conditions for health. Hofrichter reveals that "major advances in health status resulted from broad social reforms," (2) and that the "most egalitarian countries in the world, not the richest, have the best health status" (4).

Ideas about Holistic Education

Miller, John P. 2007. The Holistic Curriculum. 2nd Ed. Toronto, Canada: University of Toronto Press.

Miller defines holistic education as concerned with various connections in the human experience, namely: connections between the mind and body, connections between the community and the individual, connections between academic disciplines, connections between intuitive ways of knowing and linear knowledge, and connections between the transpersonal Self of spiritual traditions, and the personal self or ego. Miller describes how holistic thought integrates scientific and spiritual perspectives, describes 3 educational models: (i.e. transaction, transmission, and transformation), examines its psychological, philosophical, and social roots while outlining its history and discussing classroom application. The first edition of this book was published in 1988 by the Ontario Institute for Studies in Education press (i.e. OISE press).

Shelton-Colangelo, Sharon, (ed); Mancuso, Carolina, (ed); and Mimi Duvall, (ed). 2006. Teaching with Joy: Educational Practices for the Twenty-First Century. Maryland: Altamira Press.

This collection "addresses the growing need for ideas and methods conducive to holistic educational practices and aims to encourage more personal growth in students too often distracted by the background noise of war, violence, racism, and environmental deterioration." The authors are working professors and teachers "who have integrated a degree of spirituality into a wide range of classes in both urban and rural settings across the United States of America." The authors seek to provide practical advice about implementing a spiritual and ethical spiritual curriculum while "avoiding religious dogmatism." The book is divided into these chapters: "(1) I Feel Good Here: How to Create Harmonious Learning Environments (Mimi Duvall); (2) Bodies in the Classroom (Carolina Mancuso); (3) Meditation in the Dance Studio (Laura Donnelly); (4) Using Hatha Yoga Breathing Assignments: An Essay (Beth Counihan); (5) Awakening the Dragon: Qigong Practice in Literature Class (Tom Schmid); (6) Circles of Learning in the Women's Studies Class (Sharon Shelton-Colangelo and Mimi Duvall); (7) Using Silence to Promote Spiritual Growth (Dulce Maria Gray); (8) How Mindfulness Can Help Us Become Better Communicators (Dan Huston); (9) Words of Their Own (Anne Leadbetter); (10) Personal Narratives for Spiritual Understanding and Empowerment in the ESL Classroom (Karen Ogulnick); (11) Creating a Space (Leslie Wolter); (12) The Invitation to Notice and Wonder: Caring about Ideas (Jinx Watson); (13) Writing Center Teaching: Learning How to Live Our Lives (Libby Falk Jones); (14) Kathleen Norris's Spiritual Guide to the Land: A Lesson in Geography and Spirituality (Kevin Cole); (15) Spirits Rooted in Place: Field Studies as Pedagogical Paradigm for Creating Change (Corey Lewis); (16) Joy in the Classroom (Sharon Shelton-Colangelo); (17) Mindfulness in the Multicultural Classroom (David Rodgers); (18) Celebrating Spiritual and Cultural Traditions in the University Classroom (Elizabeth de la Portilla); (19) Assessing the Impact of Personal Beliefs and Values on Classroom Instruction (Marion Lynch); (20) In the Steps of Sojourner (Detine Bowers); (21) Honorable Intentions: Mindful Approaches to Teaching and Learning (Susan Caulfield and Allison Young); (22) My Personality Is Where My Heart Is Stored: Building a Learning Community in the Classroom (Ralph Wells); (23) A Death in the Family: Coping with Student Death at School (Laura Murphy); (24) Writing from the Heart to Heal (Alvin Smith); (25) Communication on Education (Gregory Haye); (26) Conclusion” (quotation from Scholar's search portal abstract).

Prayer/Religious Beliefs and Health

Miller, W. R. and Thoresen, C. E. 2003. "Spirituality, religion, and health. An emerging research field." American Psychologist 58 (1): 24-35.

Stone, George C. 1994. "Religious Beliefs and Health" in Jean-Pierre Dauwalder (ed). Swiss Monographs in Psychology. Vol. (2). 41-56.

Although still a relatively novel area of study, research indicates that religious variables and especially religious beliefs, "can be substantially related to health measures" (41). For example, some members of religious organizations are healthier than the general population of country in which they live. Most thoroughly studied in this regard are the Latter Day Saints or Mormons, and the Seventh Day Adventists, whose members are reported to have "life expectancies several years greater than those of the general population in a number of studies" (41). Respiratory diseases, cancers at various sites, violent deaths, and cardiovascular disease are less frequent among these groups. Similarly, there are also studies of special health concerns that arise from religious prescriptions.

     Why Might Religious Beliefs Affect Health?

Stone (1994) asserts that some of the effects of religious beliefs upon health seem to be explained via the prescription or prohibition of various behaviors as a part of religious practice. For example, "vegetarian dietary practices of some Seventh Day Adventists can be protective" (41) in regards to cardiovascular disease. In a study comparing non-vegetarian with vegetarian Seventh Day Adventists in California , non-vegetarians of a middle aged group displayed 3 times greater the risk of coronary heart disease as compared with vegetarians of a similar age. The lower incidence of smoking in certain groups is also a compelling explanation for the effects of religious beliefs upon health. However, Stone also notes that more than one study demonstrates that,  the life expectancy of active Mormon males is greater as compared with a comparable group of Americans who never smoked (41).

     How? Difficulties with Cause

It is hard to attribute cause to various potentially health-affecting activities that are subsumed under the umbrella of religion. A person's experience of health affects will be mediated by: (i) the degree to which he or she actually participates in religious practice, and (ii) the degree to which he or she is internally or privately committed to the beliefs of a particular religion. Apart from this, tracing a causal pathway to health from religion can be complex, due to the multiplicity of religious variables that exist. To help illustrate a few of the pathways upon which religion might affect health, Stone (1994) presents a table in his article. A simplified version of the table is presented below.

While the pathway classifications noted above may be inadequately labeled, incomplete, or inadequately conceptualized, they provide us with a summary of pathways that religious practices may employ to potentially affect health. Stone notes that, in the table above, #2 may be observed where strict taboos against marriage perpetuate various genetic abnormalities via inbreeding - provided that, of course, there is compliance on the part of the individual. In regards to #5 above, Stone notes that various religious rites can "ease dread and anxiety, reduce personal and group tension," and the like. Additionally, negative health can result from resistance to medical treatment, argues Stone, and neurotic behavior may result from sexual and other taboos. Stone also makes a distinction between spiritual healing and faith healing, since, "if the two were the same," he suggests, "we wouldn't see babies or third parties healed by the invocation of spiritual forces" (48). It seems then, that the pathways noted above are complex, and there is potentially a lot of useful information in  this under-researched domain (43).

     Out of Reach?

Stone asserts that scientific study of what is commonly called the super-natural may not be out of reach. Here, he cites two studies that examine the efficacy of prayer. These studies are summarized below.

Religious Settings and Health Promotion

Health promotion initiatives that are Church-based can reach a broad populations, and have much potential for reducing health disparities. The authors assert that, "from a socioecological perspective, churches and other religious organizations can influence members' behaviors at multiple levels of change." While research is required to determine appropriate messages and strategies  messages for diverse groups, partnership using community-based participatory research strategies is essential. The evidence indicates that such programs "have produced significant impacts on a variety of health behaviors" (quotation from abstract).

Yoga

Brown, Richard P and Patricia I. Gerbarg. 2005. “Sudarshan Kriya Yogic Breathing in the Treatment of Stress, Anxiety, and Depression: Part II-Clinical Applications and Guidelines.” Journal of Alternative and Complementary Medicine. Vol. 11 (4). 711-717.

While volume one presented a neurophysiological theory of the effects of Sudarshan Kriyayoga (SKY), this volume reviews various clinical studies, guidelines for effective and safe use of yogic breathing techniques, and clinical observations. While more clinical studies are needed to better document the benefits of programs that combine meditation, yoga postures i.e. asanas, and yogic breathing i.e. pranayama, there is enough evidence to consider SKY to be a low-risk, beneficial, low-cost adjunct to treatments of depression, stress, anxiety, post-traumatic stress disorder (PTSD), substance abuse, stress-related medical illness, and the rehabilitation of criminal offenders. Yogic breathing or pranayama is a unique method for influencing stress-related and psychological disorders, and for balancing the autonomic nervous system. When practiced correctly, yogic techniques enhance mood, well-being, mental focus, attention, and stress tolerance. SKY has been used as a public health intervention to help alleviate PTSD in survivors of mass disasters. However, proper training by a skilled teacher as well as 30-minutes of daily practice is required to maximize benefits of this practice. The researchers also note that health care providers play an important role in regards to encouraging individuals in their care to maintain yoga practice.

Guarracino, J.L.; Savino, S.; and S. Edelstein. 2006. “Yoga participation is beneficial to obesity prevention, hypertension control, and positive quality of life.” Topics in Clinical Nutrition. Vol. 21 (2). 108-113.

The study was designed to evaluate the effects to Hatha yoga and relaxation yoga on blood pressure, obesity, and quality of life. In this study, 70 healthy men and women from 18 years or age or older completed a survey. Results were that Hatha and relaxation yoga had a statistically significant role in controlling hypertension, mood and weight, and mood. In regards to systolic blood pressure, for example: a significantly lower systolic blood pressure was detected in among participants who practiced yoga from 1 to 4 years as compared to those participants who had practiced yoga for less that 1 year. 

Impett, Emily A; Daubenmier, Jennifer J.; and Allegra L. Hirschman. 2006. “Minding the Body: Yoga, Embodiment, and Well-Being.” Sexuality Research & Social Policy: A Journal of the NSRC . Special Issue: Through a lens of embodiment: new research from the center for research on gender and sexuality. Vol. 3 (4). 39-48.

Hatha yoga is a form of meditation and relation that combines breathing techniques, physical postures, and exercises. This study examined the potential of yoga to promote bodily awareness, responsiveness, and well-being, and to act as a buffer against the harmful effects of self-objectification. 19 people enrolled in a 2-month yoga immersion program. These people completed a survey 6 times during the yoga program. Results were that women objectified their bodies less after taking part in the program. Also, more frequent yoga practice was associated with more bodily awareness, satisfaction with life, positive affect and a decreased negative affect for both men and women. This paper goes on to discuss the policy implications of these findings, and explores ideas about teaching yoga in schools. 

Janakiramaiah, N.; Gangadhar, B. N.; Murthy, P. J. Naga Venkatesha; Harish, M. G.; Shetty, K. Taranath; Subbakrishna, D. K.; Meti, B. L.; Raju, T. R.; and A. Vedamurthachar. 1998. “Therapeutic efficacy of Sudarshan Kriya Yoga (SKY) in dysthymic disorder.” NIMHANS Journal. Vol. 16 (1). 21-28.

This study examined the efficacy of Sudarshan Kriya yoga (SKY) in treating 46 males between 18 and 46 years of age who were hospital outpatients with dysthymia. These people practiced SKY for 30 minutes every day for 3 months and avoided the use of any medication. Assessment of the effects of SKY treatment were taken initially, at at 1 and 3 months' time. Assessment tools included interviews, self-report scales, and the utilization of video ratings. Also, for 12 people, cortisol and plasma prolactin levels were recorded both before and after their first complete SKY session. Significant elevation of plasma prolactin, but not cortisol was recorded after the first SKY session. It is concluded that SKY has therapeutic efficacy in dysthymic disorder and demonstrable biological effects.

Jensen, Pauline. S.; Kenny, Dianna T. 2004. “The effects of yoga on the attention and behavior of boys with Attention-Deficit/hyperactivity Disorder (ADHD).” Journal Of Attention Disorders. Vol. 7 (4). 205-216.

Boys diagnosed with Attention-Deficit/hyperactivity Disorder (ADHD) and stabilized on medication were randomly assigned to either a 20-session yoga group with 11 participants, or, a control group of 8 participants. Boys were assessed pre- and post-intervention on the Test of Variables of Attention,  Conners' Parent and Teacher Rating Scales-Revised (CPRS), and the Motion Logger Actigraph. Data were analyzed using one-way repeated measures analysis of variance (ANOVA). Significant improvements from pre-test to post-test were found for the yoga group, but not for the control group on five subscales of the (CPRS). Significant improvements from pre-test to post-test on three CPRS scales (i.e. Hyperactivity, Anxious/Shy, and Social Problems) were found for the control group, but not the yoga group. Both groups improved on some CPRS scales (i.e. Perfectionism, DSM-IV Hyperactive/Impulsive, and DSM-IV Total.) Boys in the yoga group who engaged in more home practice, showed a significant improvement on TOVA Response Time Variability with a trend on the ADHD score, and also, greater improvements on the CTRS Global Emotional subscale. Results from the Motion Logger Actigraph were inconclusive. These data do not provide strong support for the use of yoga for ADHD - partly because the study was under-powered- however they do suggest that yoga may have merit as a complementary treatment for boys with ADHD who are already stabilized on medication, particularly for yoga's evening effect when medication effects are absent. Hence, while yoga remains an investigational treatment, this study supports further research into its possible uses for boys with ADHD. These findings need to be replicated in larger groups, with a more intensive supervised yoga practice program.

Kochupillai, Vinod; Kumar, Pratik; Singh, Devinder; Aggarwal, Dhiraj; Bhardwaj, Narendra; Bhutani, Manisha; DAS, Satya N. 2005. “Effect of rhythmic breathing (sudarshan kriya and pranayam) on immune functions and tobacco addiction.” Annals of the New York Academy of Science. 1056:242-52.

Sudarshan Kriya (SK) and Pranayam (P) i.e., rhythmic breathing processes, are both inexpensive and easy to learn. Further, they can reduce stress and improve immune functions. In this study, cancer patients who completed standard therapy were studied. Results were that "SK and P increased natural killer (NK) cells significantly (P <0.001) at twelve and twenty-four weeks of the practice compared to baseline. Increase in NK cells at twenty-four weeks was significant (P <0.05) compared to controls. There was no effect on T-cell subsets after SK and P either in the study group or among controls. SK and P helped to control the tobacco habit in 21% of individuals who were followed up to 6 months of practice" (quotation from the MedLine 2005 database abstract). It was concluded that Sudarshan Kriya (SK) and Pranayam (P) demonstrated a reduction in tobacco consumption and increased NK cells. When this result is confirmed in larege scale randomized studies, such a result could mean that regular practice of Sudarshan Kriya (SK) and Pranayam (P) might reduce both the progression and incidence of cancer. 

Rohini, Vangala; Pandey, Ravi S.; Janakiramaiah, N.; Gangadhar, B. N.; and A. Vedamurthachar. 2000. “A comparative study of full and partial Sudarshan Kriya Yoga (SKY) in major depressive disorder ." NIMHANS Journal. Vol. 18 (1-2). 53-57.

This study compared the effects of both partial and full Sudarshan Kriya Yoga (SKY) treatment on major depressive disorder. In this study, 15 people (average age 34.2 years) with major depressive disorder received daily partial SKY treatment, and 15 people (average age 29.5 years) with major depressive disorder received full SKY treatment, for four weeks. The results were that the "depression and anxiety scores of Ss in both groups decreased significantly and equally following treatment." Further, 12 people in the full SKY group and 7 people in the partial SKY group obtained "a reduction of 50%+ in total BDI scores. It is concluded that partial SKY and full SKY are equipotent with regard to their antidepressant and antianxiety effects in patients with major depressive disorder” (quotation from PsychInfo abstract).

Sharma, Himani; Sen, Sudip; Singh, Archna; Bhardwaj, Narendra Kumar; Kochupillai, Vinod and Neeta Singh. 2003. "Sudarshan Kriya practitioners exhibit better antioxidant status and lower blood lactate levels.” Biological Psychology . Vol. 63 (3). 281-291.

These researchers assert that "oxidative stress may contribute to the pathophysiology of many chronic diseases." Further, ince "psychosocial stress increases oxidative stress," the researchers conducted an exploratory study to investigate the effects of stress reduction with the Sudarshan Kryia (SK) program, on superoxide dismutase (SOD), catalase, glutathione and blood lactate levels in practitioners and non-practitioners of SK." The procedure used was that blood samples of 10 "practitioners of SK and 14 non-practitioners of any formal stress management technique were analyzed for SOD, catalase, glutathione and lactate levels. Differences between groups and subgroups were analyzed by t-test and correlations between variables compared using Pearson's correlation coefficient. Significantly lower levels of blood lactate (P=3.118e-10) and higher levels of SOD (P=0.0001415), glutathione (P=2.038e-06) and catalase (P=0.001565) were found in practitioners as compared to non-practitioners of SK." These results suggest that "lower levels of blood lactate and better antioxidant status in practitioners are associated with regular practice of SK technique" (quotations from Reader's Guide/Scholar's Portal abstract). Notwithstanding this, this study needs to be conducted with a greater number of participants to confirm this effect.  

Sulekha, Sathiamma; Thennarasu, Kandave, l; Vedamurthachar, Appajachar; Raju, Trichur R; and Bindu M. Kutty. 2006. “Evaluation of sleep architecture in practitioners of Sudarshan Kriya yoga and Vipassana meditation.” Sleep and Biological Rhythms.

“Yoga is an ancient Indian science and way of life" that is oft described in traditional texts as a "systematic method of achieving the highest possible functional harmony between body and mind." Yogic practices purport to enhance the quality of sleep, and, "electrophysiological correlates associated with the higher states of consciousness have been reported in long-term practitioners of transcendental meditation during deep sleep states." This study sought to assess "sleep architecture in Sudarshan Kriya Yoga (SKY) and Vipassana meditators" in order to ascertain if there were any differences in sleep architecture after yogic practices. "Whole night polysomnographic recordings were carried out in 78 healthy male subjects belonging to control and yoga groups." This group was then grouped into two subgroups: people who were either between 20 and 30 years of age, or between 31 to 55 years of age. Results were that "sleep architecture was comparable among the younger control and yoga groups. While slow wave sleep (non-REM i.e. rapid eye movement S 3 and S 4) had reduced to 3.7 percent" in the 31 to 55 years of age control group, participants of the 31 to 55 years of age yoga groups in "both SKY and Vipassana," displayed "no such decline in slow wave sleep states, which was experienced by 11.76 and 12.76 percent, respectively, of the SKY and Vipassana groups." However, "Vipassana practitioners showed a significant enhancement (P  < 0.001) in their REM sleep state from that of the age-matched control subjects and also from their SKY counterparts. Yoga practices help to retain slow wave sleep and enhance the REM sleep state in the middle age; they appear to retain a younger biological age as far as sleep is concerned. Overall, the study demonstrates the possible beneficial role of yoga in sleep–wakefulness behavior” (quotations from Blackwell Synergy abstract).

Vedamurthachar, A; Janakiramaiah, Nimmagadda; Hegde, Jayaram M; Shetty, Taranath K; Subbakrishna; Sureshbabu, S V; and B. N. Gangadhar. 2006. “Antidepressant efficacy and hormonal effects of Sudarshana Kriya Yoga (SKY) in alcohol dependent individuals.” Journal of Affective Disorders . Vol. 94 (1-3). 249-253.

Researchers report that Sudarshana Kriya Yoga (SKY) has demonstrable antidepressant effects. This study sought to test for this effect in regards to alcohol dependence inpatients. In this two-week study, following one week of  detoxification, 60 people were randomized to receive Sudarshana Kriya Yoga (SKY) therapy, or not (i.e. a "control group"). SKY therapy included specific breathing exercises under the supervision of a trained therapist. People completed the Beck Depression Inventory (BDI) before and after the this two-week intervention. "ACTH, Morning plasma cortisol, and prolactin were measured both before and after the two week period. Results were that in both groups reductions in BDI scores occurred, however this was significantly more so in the case of the SKY group. Similarly, in both groups ACTH and plasma cortisol fell," however "significantly more so for participants in the SKY group." Further,  "reduction in BDI scores correlated with that in cortisol in SKY but not in control group. Limitations of this study were that the antidepressant effects of SKY were demonstrated in early abstinence that also had substantial spontaneous improvement. It is not known if this effect contributes to sustained abstinence. Conclusion: Results extend the antidepressant effects of SKY in alcohol dependent participants. The reduction in stress-hormone levels (cortisol and ACTH) along with BDI reductions possibly support a biological mechanism of SKY in producing beneficial effects” (quotations from PsychINFO 2006 database record).

Weintraub, Amy. 2000. “Yoga: it's not just an exercise.” Psychology Today. Vol. 33 (6). 22-3.

Hatha yoga appears to have "many mental health benefits, and the key to reaping them is reducing stress and anxiety." Hatha yoga practice "incorporates specific postures, meditation, and pranayamas" (deep abdominal breathing) techniques that relax the body. "The most persuasive evidence of the benefits of hatha yoga, and in particular pranayama, comes from research conducted by the National Institute of Mental Health and Neuroscience in India. Recent studies have shown a high success rate for treating depression with sudharshan kriya, a pranayama technique that involves breathing naturally through the nose in three distinct rhythms. Many mental health practitioners agree that yoga can be helpful when combined with more traditional treatment, but not all are convinced of yoga's healing powers” (quotations from Social sciences citation index).

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