Recommending yoga for health: A survey of perceptions among healthcare practitioners in the UK.

Yoga has the potential to support patients across various health conditions. It is slowly being integrated into healthcare worldwide. While healthcare practitioners (HCPs) are critical to integration, there are currently no studies investigating their perceptions of yoga for health, their openness to recommending yoga to patients, and barriers to doing so. This novel UK study aims to address this. An online survey was conducted among practising UK HCPs. Recruitment was through multi-modal convenience sampling. The COM-B model was used as a framework. Regression analysis examined predictors of HCPs' likelihood to recommend yoga. Open-end responses were analysed through thematic analysis. 198 HCPs were included in the analysis, including general practitioners (GPs, 18.8%), psychologists (18.3%), and nurses/health visitors (14.7%). A high proportion (68.8%) practised yoga at least monthly. The likelihood of recommending yoga to patients was high (M = 4.03, SD = 0.94; 5-point scale). Older age, not being a GP, and greater capability and motivation significantly predicted a greater likelihood of recommending yoga, explaining 41.4% of the variance (p < 0.001). Barriers to recommending yoga were mostly related to the lack of opportunity. HCPs in this study had high levels of personal engagement with yoga and were open to recommending yoga to patients, but still faced several barriers. Workplace support, particularly for GPs, and information about how patients can access appropriate and affordable yoga instruction would facilitate referral. Further research with a representative sample is warranted to understand perceptions of HCPs less engaged with yoga. [Abstract copyright: Copyright © 2023 The Authors. Published by Elsevier Ltd.. All rights reserved.

Representations of illness: patient satisfaction, adherence and coping

Chapter I evaluates the self-regulatory model and other theoretical frameworks which have informed the six empirical studies described in this thesis. Chapter 2 reviews the literature on patients' satisfaction with care, adherence to treatment recommendations and coping with chronic illness. It highlights omissions in the literature which are addressed by the current research. Chapter 3 provides a systematic description of people's representations of 37 different illnesses and examines the basis on which these illnesses are categorized. It was found that beliefs about symptoms, typical sufferer, and treatment were particularly important in discriminating between different illnesses. Using data from interviews with patients visiting their GP (pre- and post-consultation), chapter 4 explores the relationship between patients' representations of their illness, and satisfaction and intentions to follow treatment recommendations. It was found that doctor-patient discrepancies about diagnosis and treatment were the sole predictors of satisfaction, but were not related to intentions. In a follow-up study, chapter 5 investigates the predictors of satisfaction and adherence two weeks after the consultation. Several factors were found to predict satisfaction at time 2, but doctorpatient discrepancies were no longer related to ratings of satisfaction. Belief in the benefits of treatment was the principal predictor of adherence. The primary aim of the two studies described in chapter 6 was to produce a shorter version of the 60-item COPE suitable for assessing coping in patients. The 32-item measure demonstrated construct validity with the longer version and acceptable internal reliability. Chapter 7 explores the relationship between the different stages of the self-regulatory model in diabetic and hypertensive patients. It was found that beliefs about the costs and benefits of treatment were the principal predictors of dietary and exercise adherence. As predicted, strong relationships were found between patients' illness representations, coping strategies and appraisal of functioning. The final chapter surnmarises the findings of the research and concludes that the self-regulatory model is a useful too] for understanding people's responses to illness and adaptation to chronic illness. SuggestionsN verem ade regarding ways in which the self-regulatory model might be extended to incorporate other conceptually compatible models. Theoretical, methodological and practical implications are discussed

Cultivating equanimity through mindfulness meditation: A mixed methods enquiry into the development of decentring capabilities in men

Mindfulness meditation is thought to help practitioners become more tolerant of dysphoric emotions by enabling them to cultivate decentring skills. Such skills may be especially useful for male meditators, as men are thought to have particular difficulties regulating their emotions, partly due to masculinity norms related to emotional toughness. However, few studies of mindfulness have focussed specifically on men to explore the intersection between wellbeing and masculinity. Uniquely, we sought to examine the development of decentring capabilities in a non-clinical sample of male meditators using a longitudinal mixed-methods design. Thirty meditators were recruited in London, UK. Participants completed an emotional Stroop task – at two points, a year apart – to assess changes in emotional reactivity linked to meditation. Participants also undertook qualitative interviews at both time points, analysed using a modified constant comparison approach. Together, the two datasets converged to suggest that men did develop decentring skills through meditation, leading to greater equanimity in the presence of negative qualia. In addition to offering insights into the mechanisms underpinning the impact of mindfulness on wellbeing, the study provides a gendered dimension to the analysis of wellbeing strategies like meditation, a dimension which has hitherto been conspicuously absent from recent literature in fields such as positive psychology

Men Developing Emotional Intelligence Through Meditation? Integrating Narrative, Cognitive and Electroencephalography (EEG) Evidence.

Traditional masculine norms around emotions (e.g., inexpressiveness) can mean men have difficulties managing their emotions, contributing to potential mental health problems. However, it is recognized that men and masculinities are diverse, and that some men can positively self-manage their mental health, although this has received little attention in the literature. Uniquely, we sought to find men who had discovered ways to engage constructively with their emotions, in this case through meditation. Thirty male meditators, recruited using a maximum variation sampling strategy, participated in a longitudinal mixed-method study in the UK. Participants undertook two cognitive neuroscience sessions – approximately one year apart – comprising cognitive assessments of attention, in combination with EEG measurement during task performance and meditation. In-depth narrative interviews exploring men’s experiences of meditation were also conducted at both time-points, analyzed using a modified constant comparison approach. Taken together, the quantitative and qualitative results suggested men developed attention skills through meditation, although there were variations according to previous meditation experience (e.g., a sharper longitudinal increase in theta amplitude under meditation for novice practitioners). Moreover, development of attention appeared to enhance men’s emotional intelligence, which in turn could be conducive to wellbeing. The paper has implications for psychologists working with men, pointing to the potential for teaching men about better regulating their emotions for improved wellbeing

Cultivating equanimity through mindfulness meditation: A mixed methods enquiry into the development of decentring capabilities in men

Mindfulness meditation is thought to help practitioners become more tolerant of dysphoric emotions by enabling them to cultivate decentring skills. Such skills may be especially useful for male meditators, as men are thought to have particular difficulties regulating their emotions, partly due to masculinity norms related to emotional toughness. However, few studies of mindfulness have focussed specifically on men to explore the intersection between wellbeing and masculinity. Uniquely, we sought to examine the development of decentring capabilities in a non-clinical sample of male meditators using a longitudinal mixed-methods design. Thirty meditators were recruited in London, UK. Participants completed an emotional Stroop task – at two points, a year apart – to assess changes in emotional reactivity linked to meditation. Participants also undertook qualitative interviews at both time points, analysed using a modified constant comparison approach. Together, the two datasets converged to suggest that men did develop decentring skills through meditation, leading to greater equanimity in the presence of negative qualia. In addition to offering insights into the mechanisms underpinning the impact of mindfulness on wellbeing, the study provides a gendered dimension to the analysis of wellbeing strategies like meditation, a dimension which has hitherto been conspicuously absent from recent literature in fields such as positive psychology

A religion of wellbeing? The appeal of Buddhism to men in London, United Kingdom.

Against a backdrop of increasing secularization, the number of Buddhists in Britain continues to rise (Office for National Statistics, 2012). However, few studies have explored the reasons people are drawn toward Buddhism, with none focusing on men specifically. Uniquely, we conducted in-depth narrative interviews with 30 male meditators in London, United Kingdom, to explore the appeal Buddhism held for them. Buddhism was portrayed as a nexus of ideas and practices that improved men’s lives. Analyzed through the prism of a multidimensional biopsychosocial model of wellbeing, Buddhism appeared to have the potential to promote wellbeing in biological terms (e.g., health behaviors), psychological terms (e.g., generating subjective wellbeing), and social terms (e.g., offering a supportive social network). From a gendered perspective, Buddhism offered men the opportunity to rework their masculine identity in ways that enhanced their wellbeing. This was a complex development, in which traditional masculine norms were upheld (e.g., Buddhism was constructed as a ‘rational’ framework of ideas/practices), yet also challenged (e.g., norms around alcohol abstinence). Our study offers new insights into the hazards and the attractions—particularly for men—of engaging with Buddhism. (PsycINFO Database Record (c) 2014 APA, all rights reserved

New Ways of Being a Man: "Positive" Hegemonic Masculinity in Meditation-based Communities of Practice

Connell’s concept of hegemonic masculinity is often reduced to a singular construct, consisting of “toxic” traits viewed as detrimental to well-being. However, the concept allows for variation in hegemony, including the possibility of forms more conducive to well-being. Through in-depth interviews with thirty male meditators in the United Kingdom, we explored the social dimensions of meditation practice to examine its potential implications for well-being. Most participants became involved with “communities of practice” centered on meditation that promoted new local hegemonies, and these included ideals experienced as conducive to well-being, like abstinence. However, social processes associated with hegemony, like hierarchy and marginalization, were not overturned. Moreover, participants faced challenges enacting new practices in relation to the broader system of hegemonic masculinity—outside these communities—reporting censure. Our findings are cautionary for professionals seeking to encourage well-being behaviors: that is, there is potential for adaptation in men, yet complex social processes influence this change

'I was so done in that I just recognized it very plainly, "You need to do something"': Men's narratives of struggle, distress and turning to meditation

Traditional masculinities can mean men are unable or unwilling to deal constructively with distress. However, researchers increasingly acknowledge that men and masculinities (including hegemonic styles) are diverse. Moreover, men can positively manage their well-being, although little research explores how they do so. Uniquely, our study sought to find men who report finding ways to care for themselves to examine narratives about how such self-care originated. We aimed to do this by exploring issues underpinning men’s journeys towards meditation, focusing on implications for well-being. In-depth interviews were conducted in 2009 with 30 meditators, selected using principles of maximum variation sampling, and analysed with a modified ‘constant comparison’ approach. Men’s journeys toward meditation were fraught with difficulties. Men described crossing a threshold from boyhood into ‘manhood’ where they encountered traditional forms of masculinity (e.g. stoicism), and most described subsequent strategies to disconnect from emotions. While men eventually found ways to engage more constructively with their emotions and well-being, this paper explores the struggle and distress of their journeys

A Qualitative Analysis of Experiential Challenges Associated with Meditation Practice

Although empirical interest in meditation has flourished in recent years, few studies have addressed possible downsides of meditation practice, particularly in community populations. In-depth interviews were conducted with 30 male meditators in London, UK, recruited using principles of maximum variation sampling, and analysed using a modified constant comparison approach. Having originally set out simply to inquire about the impact of various meditation practices (including but not limited to mindfulness) on men’s wellbeing, we uncovered psychological challenges associated with its practice. While meditation was generally reported to be conducive to wellbeing, substantial difficulties accounted for approximately one quarter of the interview data. Our paper focuses specifically on these issues in order to alert health professionals to potential challenges associated with meditation. Four main problems of increasing severity were uncovered: Meditation was a difficult skill to learn and practise; participants encountered troubling thoughts and feelings which were hard to manage; meditation reportedly exacerbated mental health issues, such as depression and anxiety; and in a few cases, meditation was associated with psychotic episodes. Our paper raises important issues around safeguarding those who practise meditation, both within therapeutic settings and in the community

Engagement with meditation as a positive health trajectory: Divergent narratives of progress in male meditators

Objective: Studying personal narratives can generate understanding of how people experience physical and mental illness. However, few studies have explored narratives of engagement in health positive behaviours, with none focusing on men specifically. Thus, we sought to examine men’s experiences of their efforts to engage in and maintain healthy behaviours, focusing on meditation as an example of such behaviour. Design: We recruited 30 male meditators, using principles of maximum variation sampling, and conducted two in-depth interviews with each, separated by a year. Main outcome measures: We sought to elicit men’s narratives of their experiences of trying to maintain a meditation practice. Results: We identified an overall theme of a ‘positive health trajectory,’ in particular, making ‘progress’ through meditation. Under this were six main accounts. Only two articulated a ‘positive’ message about progress: climbing a hierarchy of practitioners, and progress catalysed in other areas of life. The other four reflected the difficulties around progress: progress being undermined by illness; disappointment with progress; progress ‘forgotten’ (superseded by other concerns); and progress re-conceptualised due to other priorities. Conclusion: Men’s narratives reveal the way they experience and construct their engagement with meditation – as an example of health behaviour – in terms of progress