A dozen Powerpoint slides I put together for this seminar are downloadable by clicking here. 

Relaxation, meditation, mindfulness, hypnosis, imagery and other associated methods form a complex, loosely interlinked field.  The "Four aspects of helpful inner focus" model, that I've put together to help me make more sense of this territory, looks like this: 

For a downloadable copy of this diagram click here.  There is a fair amount of data supporting most of these methods.  To give some examples:

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.