Purpose : We qualitatively evaluated breast cancer survivors’ perception of the relation between breast cancer development and both childhood trauma and stressful life events in adulthood. Methods : Women (N = 50) who have or had a positive breast cancer diagnosis completed a close-ended survey, a timeline of significant life events, and an in-depth interview. All interviews were transcribed and inductively coded using thematic analysis with an emphasis on patient perspectives of illness. Results : Participants reported a perceived connection between breast cancer development and stressful life events, and four themes were identified: 1) experiencing major interpersonal stress in both childhood and adulthood, 2) ideas about the relationship between emotional stress and physical disease, 3) ideas about how different types of stress contribute to developing breast cancer, 4) post-treatment post-traumatic growth and meaning-making. Conclusions : Our findings suggest that of the participants who felt something could be causally attributed to their developing breast cancer, most of them made causal attributions between social, personal, and physical stress and trauma across the lifetime to the aetiology of their breast cancer. We suggest that breast cancer patients and survivors may benefit from additional psycho-social, stress-reducing, and/or somatic-based trauma-informed therapies to address stress and trauma.

The term “noetic” comes from the Greek word noēsis/noētikos that means inner wisdom, direct knowing, intuition, or implicit understanding. Strong cultural taboos exist about sharing these experiences. Thus, many may not feel comfortable transparently discussing or researching these topics, despite growing evidence that these experiences may be real. The study’s objective was to qualitatively evaluate first-hand accounts of noetic experiences. 521 English-speaking adults from around the world completed an online survey that collected demographic data and four open-ended questions about noetic experiences. Thematic analysis was used to characterize the data. The ten most used codes were expressing to or sharing with others, impacting decision-making, intuition/”just knowing,” meditation/hypnosis, inner visions, setting intentions/getting into the “state,” healing others, writing for self, and inner voice. There were five main themes identified: 1. Ways of Engagement; 2. Ways of Knowing; 3. Types of Information; 4. Ways of Affecting; and 5. Ways of Expressing. Subthemes. Future research will include investigating the nuances of these themes and also establishing standardized methods for evaluating them. This would also then inform curricula and therapies to support people in these experiences.

Noetic comes from the Greek word noēsis, meaning inner wisdom or direct knowing. Noetic experiences often transcend the perception of our five senses and are ubiquitous worldwide, although no instrument exists to evaluate noetic characteristics both within and between individuals. We developed the Noetic Signature Inventory (NSI) through an iterative qualitative and statistical process as a tool to subjectively assess noetic characteristics. Study 1 developed and evaluated a 175-item NSI using 521 self-selected research participants, resulting in a 46-item NSI with an 11-factor model solution. Study 2 examined the 11-factor solution, construct validity, and test–retest reliability, resulting in a 44-item NSI with a 12-factor model solution. Study 3 confirmed the final 44-item NSI in a diverse population. The 12-factors were: (1) Inner Knowing, (2) Embodied Sensations, (3) Visualizing to Access or Affect, (4) Inner Knowing Through Touch, (5) Healing, (6) Knowing the Future, (7) Physical Sensations from Other People, (8) Knowing Yourself, (9) Knowing Other’s Minds, (10) Apparent Communication with Non-physical Beings, (11) Knowing Through Dreams, and (12) Inner Voice. The NSI demonstrated internal consistency, convergent and divergent content validity, and test–retest reliability. The NSI can be used for the future studies to evaluate intra- and inter-individual variation of noetic experiences.

The term “noetic” comes from the Greek word noēsis/noētikos that means inner wisdom, direct knowing, intuition, or implicit understanding. Strong cultural taboo exist about sharing these experiences. Thus, many may not feel comfortable transparently discussing or researching these topics, despite growing evidence that these experiences may be real. The study’s objective was to qualitatively evaluate first-hand accounts of noetic experiences. 521 English-speaking adults from around the world completed an online survey collected demographic data and four open-ended questions about noetic experiences. Thematic analysis was used to characterize the data. The ten most used codes were expressing to or sharing with others, impacts decision making, intuition/”just knowing,” meditation/hypnosis, inner visions, setting intentions/getting into the “state,” healing others, writing for self, and inner voice. There were five main themes identified: 1. Ways of Engagement; 2. Ways of Knowing; 3. Types of Information; 4. Ways of Affecting; and 5. Ways of Expressing. Subthemes. Future research will include investigating the nuances of these themes and also establishing standardized methods for evaluating them. This would also then inform curricula and therapies to support people in these experiences.

Preliminary positive evidence supports the use of iRest (Integrative Restoration) in older adults with depression symptoms. No long-term follow-up measures have been reported on whether the preliminary effects continue beyond initial iRest trainings. The growing population of older adults with depression symptoms is a serious public health issue, and effective interventions to support this vulnerable population are warranted. The objectives of this study were to evaluate the depression and depression-related symptoms 6 and 12 months after an iRest intervention. All study measures were collected online. Twenty-five of the original participants completed the 6- and 12-month surveys. Of those, nine stated that they still practiced the guided meditations at the time of the 12-month follow-up (five iRest and four vacation participants). Both groups had improvements in depression scores from baseline (week 0) to the 12-month follow-up. There were no differences between groups on depression symptoms or other measures except for negative mood and perceived stress, which were improved in the vacation group compared to the iRest group. Meditation practice was not a significant predictor of depression score improvement.