Can Meditation Heal Schizophrenia?

Schizophrenia is a chronic brain disorder that affects about one percent of the world’s population. It has been defined as "a splitting of the mind" from German shizophrenie, a neologism coined in 1908 by Swiss psychiatrist Eugen Bleuler (1857-1939). It also stems from the Greek skhizein meaning to "to split" (schizo-) + phren (genitive phrenos) "diaphragm, heart, mind", including concepts associated in ancient Greek thought with the human mind. When schizophrenia is active, symptoms can include delusions, hallucinations, trouble with thinking and concentration, and lack of motivation. Research is leading to new, safe treatments. Experts are also unraveling the causes of the disease by studying genetics, conducting behavioral research, and using advanced imaging to look at the brain’s structure and function. These approaches hold the promise of new, more effective therapies. Neuroplasticity, neuroscience’s latest paradigm, may attempt to correct the abnormal integration across large scale neural networks associated with schizophrenia with methods like meditation.

SPT Magazine Volume 10, Number 2 is now live

We're pleased to share purposeful and useful insights, information, and clinical applications. Our contributors include: Genovino Ferri, Ronan M. Kisch, Darrell Sanchez, Sherry Genga, Yifan Zhang and Nancy Eichhorn.

The COVID-19 Pandemic is a Paradoxical Challenge to Our Nervous System: A Polyvagal Perspective

The spread of the SARSCov2 virus presents an unprecedented event that rapidly introduced widespread life threat, economic de-stabilization, and social isolation. The human nervous system is tuned to detect safety and danger, integrating body and brain responses via the autonomic nervous system. Polyvagal Theory provides a perspective to understand the impact of the pandemic on mental and physical health. This perspective highlights the important role of the state of the autonomic nervous system in exacerbating or dampening threat reactions to the pandemic.

An Honorary Urban Anthropologist

Many of my clients are faced with returning to environments which were and are emotionally hostile and traumatizing. They are treated the way they were treated in childhood. Even thinking about these past events resurrects post traumatic stress. But clients believe they have no alternative than to return to those environments. Work, holidays, illness, deaths call for their return. The return then reinforces past emotional wounds. These events occur time after time, but their underlying dynamics are unconscious. I call these events anniversary events (Kisch, 2019). Most often just being aware of returning to these environments is sufficient to trigger anniversary reactions. How does one protect clients from this re-traumatization when just talking about it does not work?

Addiction from the Bottom Up: A Felt Sense Polyvagal Model of Addiction

Reaching beyond the western, post Descartes view of mind/body duality as distorted and harmful, I have explored alternative ways of experiencing and conceptualizing the body. I think this is critical when working with addiction because our current understanding and treatment of addiction reflect this disembodied view—addiction is seen as a malfunctioning of our computer-like brains. But the current brain disease model is failing us. Rates are soaring. People are dying in the streets. We can and must do better than this. To approach addiction from a new perspective, I created a model to conceptualize and treat addiction: The Felt Sense Polyvagal Model (FSPM).

Finding the Light in Darkness

“We live life forward, and we understand it backwards.” This saying resonates with me on many levels. How I relate has everything to do with going through tremendous suffering as a result of being unable or unwilling to forgive those who were the cause of the suffering. This horrendous period of torment made absolutely no sense to me while going through it, but now, looking back, it makes perfect sense. Today I pull from those experiences daily to encourage those who are currently in emotional pain and in great need of hope.

Family Vacations: A Negentropic Opportunity

As the holidays approach, many families consider this an opportunity to leave their domicile for adventures near and abroad. Some travel to visit family, some leave as a form of escape, and others pack up the entire clan for a much-anticipated vacation. But what, in fact, does vacation mean and what does it entail?

How to Recollect and Reconnect: Family Tension and the Cure of Holidays

Elisa came to me a few days before a 10-day holiday with her 21-year-old son, Thomas. They had planned to explore Portugal’s local beaches, have time to relax and be together. But she felt uneasy, stressed about the trip. Her history was rather classic. She was divorced; had had a boy, an only child. As it often happens when parents separate, they share their feelings (verbally and non-verbally) with their children imposing their point of view on their children. And as happens with children in this situation, they learn quickly, if they don’t already know how, to play with their parents’ feelings and how to take advantage of the situation and turn things to their own benefit. Thomas was quite practiced at the art of manipulation. Furthering Elisa’s difficulties, her former husband had remarried and fathered two girls. Thomas demonstrated a clear loss of self-worth; he obviously was looking for an identity that he was not yet able to comprehend.

Seeking Somatic Clinicians with Experience in Hoarding

I am currently recruiting somatic therapists who have experience with hoarding disorder in their practice for my dissertation research. If this research does not apply to you, I would appreciate you sharing this information with relevant psychosomatic communities. Participants are asked to share their experience working with client(s) diagnosed with a form of hoarding (hoarding disorder or OCPD) using a narrative inquiry method of interviewing.
Serge Prengel

Active Pause® Part 2: If the pause is a natural part of the human...

What is that mindful practice? Is it sufficient to just have a ‘mindful practice’, such as mediation, or yoga, or Focusing? It would probably help some, but it wouldn’t be enough to replace the specific practice of inserting the lens. The more intense the potential danger, the more our reactive circuits take over, bypassing the circuits that counterbalance reactivity. In other words: The more intense the potential danger, the more we need to train our mind to recognize that this specific danger is safer than it appears to us. Why am I calling this a ‘mindful practice’, as opposed to just ‘training’?

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