Month: July 2020

Our True Nature is Buried Behind Suffering

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Our True Nature is Buried Behind Suffering

 

By John M. de Castro, Ph.D.

 

“In Buddhism, we say every sentient being has the ability to be awakened, and to understand deeply. We call this Buddha nature. The deer, the dog, the cat, the squirrel, and the bird all have Buddha nature. But what about inanimate species: the pine tree in our front yard, the grass, or the flowers? As part of our living Mother Earth, these species also have Buddha nature. This is a very powerful awareness which can bring us so much joy. Every blade of grass, every tree, every plant, every creature large or small are children of the planet Earth and have Buddha nature. The Earth herself has Buddha nature, therefore all her children must have Buddha nature, too. As we are all endowed with Buddha nature, everyone has the capacity to live happily and with a sense of responsibility toward our mother, the Earth.” – Thich Nhat Hahn

 

Siddhartha Gautama realized his true nature 2500 years ago. It was called his enlightenment and he became the Buddha, the enlightened one. This true nature that he realized he called Buddha Nature. Millions of followers and practitioners over the centuries have studied and practiced the teachings of the Buddha in the quest to attain the enlightenment that the Buddha realized. But their quest is misguided as he taught that there is actually nothing to attain.

 

The Buddha, when asked what he gained from enlightenment, what he had attained, had a simple one-word answer “nothing.” How could this be? He got nothing! All of the seekers over the centuries have been attempting to attain a state that doesn’t exist. If that’s true then Buddhism is the greatest spiritual hoax of all times. This leads to the conclusion that the notion of enlightenment itself is a delusion? Practitioners and believers have been pursuing a state that simply doesn’t exist!

 

In an extremely important teaching, that is rarely talked about, taught, or studied, the Buddha clarified what he realized. As it turns out the key is the word ‘realized’, and not ‘attained’. There’s a tremendous and crucial difference.

 

The Buddha laid out what he realized in the teaching called the Tathagatagarbha Sutra. The word ‘Tathagatagarbha’ is a Sanskrit tongue twister that can be translated as ‘Buddha Nature’. So, the Tathagatagarbha Sutra is simply a teaching on Buddha Nature, a teaching on what he realized upon his enlightenment. He taught:

“when I regard all beings with my buddha eye, I see that hidden within the klesas [negative mental traits] of greed, desire, anger, and stupidity there is seated augustly and unmovingly the Buddha’s wisdom, the Buddha’s vision, and the Buddha’s body.”

This statement is quite remarkable! He is saying that Buddha Nature, what he realized, is hidden by our bad desires. In other words, it’s already there, just covered up!

 

He further teaches:

“Good sons, all beings, though they find themselves with all sorts of klesas, have a Buddha Nature that is eternally unsullied, and that is replete with virtues no different from my own. Moreover, good sons, it is just like a person with supernatural vision who can see the bodies of Buddhas seated in the lotus position inside the flowers, even though the petals are not yet unfurled; whereas after the wilted petals have been removed, those Buddhas are manifested for all to see. In similar fashion, the Buddha can really see the Buddha Nature of sentient beings. And because he wants to disclose the Buddha Nature to them, he expounds the sutras and the Dharma, in order to destroy klesas and reveal the buddha nature.”

He teaches that this true nature is exactly like his own. In other words, we all share the same nature as the Buddha. We’re effectively all Buddhas. We just haven’t realized it yet.

 

The Buddha also teaches that this true nature is eternally present. It doesn’t come and go, but has always been there and always will. A little thought should reveal that something that is the true nature of an individual must always be there. It is the core of existence. If it can go away, then it cannot be true nature. This constancy and ever-present characteristic of Buddha Nature is a clear clue as to how to identify it. To realize our true nature, we need to look at ourselves and identify what is always there and always has been. When we find it, we will have realized our true nature.

 

The teaching states that this true nature is present in all sentient beings. In the teachings, sentient beings include humans and non-human animals. So, the true nature is common to man and all animals. This, by itself, is remarkable and suggests that killing an animal is destroying a being with Buddha Nature. This clearly suggests that humans should not kill animals and eat meat, but rather choose to sustain themselves with non-animal, vegetarian, food sources. This, as it turns out is more difficult to do than apparent. This issue will be revisited in a later chapter.

 

The Buddha expounds in the Sutra that his teachings are simply there to help us eliminate these negative desires, so we can see what’s behind, our true nature; the same nature as his, the unchanging and eternal nature, the true nature of all sentient beings. The teaching indicates that we do not realize this true nature because we are blinded by our baser nature, by our greed, desire, anger, and stupidity. So, all we need to do to realize our true nature as a Buddha is to do is destroy these negative mental traits. But, as we will see, this can be very hard to accomplish.

 

The Sutra continues:

“Good sons, such is the Dharma of all the buddhas. Whether or not buddhas appear in the world, the Buddha Nature of all beings are eternal and unchanging. It is just that they are covered by sentient beings’ klesas. When the Buddha appears in the world, he expounds the Dharma far and wide to remove their ignorance and tribulation and to purify their universal wisdom.”

The teaching here becomes redundant. The repetition suggests that the Buddha believes that this is a very important point that bears repeating. But, again he points to the fact that our true nature is, has been, and always will be present whether or not there is a great teacher like the Buddha to see it. It doesn’t depend upon an enlightened being to reveal it. It’s simply always there, just hidden by our bad desires. The presence of a Buddha is simply that of a teacher to spread the teachings to help everyone who is willing to listen and practice to realize their own true nature.

 

The Sutra continues:

“Good sons, if there is a bodhisattva who has faith in this teaching and who practices it single-mindedly, he will attain liberation and true, universal enlightenment, and for the sake of the world he will perform buddha deeds far and wide.”

In this teaching, he reiterates that we need to follow the teachings in order to remove the bad desires and reveal our Buddha Nature, not attain it, simply realize it! Once realized, the individual becomes a Buddha who should continue to spread the teachings by word and example. The optimistic message here is that everyone can realize their true nature and become a Buddha. We need just need to practice them single-mindedly, with determination and dilligence.

 

This Tathagatagarbha Sutra is a hidden gem of the Buddha’s teachings. It reveals to us a fundamental flaw in most people spiritual endeavors. We believe that we are trying to find something that is not already there, to attain a state that we don’t already have, to fundamentally change. The Sutra clearly states that this is the wrong path. We already have what we are seeking. We already have true, Buddha, nature. We simply need to realize it. In addition, the Sutra reveals that we don’t see it because of our greed, desire, anger, and stupidity, our baser tendencies. Get rid of them and all will be obvious. So, the Sutra shows us the way to realize our enlightened nature.

 

“Even in the midst of suffering, it is possible to bring your awareness to the good qualities within yourself and allow them to manifest in your consciousness. Practice mindful breathing to remind yourself of your Buddha nature, of the great compassion and understanding in you.” – Thich Nhat Hahn

 

CMCS – Center for Mindfulness and Contemplative Studies

 

This and other Contemplative Studies posts are available at the Contemplative Studies Blog http://contemplative-studies.org/wp/

They are also available on Google+ https://plus.google.com/106784388191201299496/posts and on Twitter @MindfulResearch

Reduce Intimate Partner Violence with Mindfulness

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Reduce Intimate Partner Violence with Mindfulness

 

By John M. de Castro, Ph.D.

 

“teaching men mindfulness and emotional intelligence will help them develop self-awareness in moments of emotional trigger . . . and avoid violent reactivity.” – Prison Mindfulness Institute

 

The human tendency to lash out with aggression when threatened was adaptive for the evolution of the species. It helped promote the survival of the individual, the family, and the tribe. In the modern world, however, this trait has become more of a problem than an asset. It results in individual violence and aggression such as physical abuse, fights, road rage, and even murders, and in societal violence such as warfare.

 

These violent and aggressive tendencies can lead to violence directed to intimate partners, including sexual and physical violence. In the U.S. there are over 5 million cases of domestic violence reported annually. Indeed, it has been estimated that 1 in 4 women and 1 in 7 men have experienced physical violence and 1 in 3 women and 1 in 6 men have experienced sexual violence from an intimate partner.

 

Obviously, there is a need to find ways to reduce intimate partner violence. Mindfulness training has been shown to reduce aggression, hostility and violence. Hence, mindfulness training may be effective in reducing intimate partner violence. In today’s Research News article “Cognitive behavioural group therapy versus mindfulness-based stress reduction group therapy for intimate partner violence: a randomized controlled trial.” (See summary below or view the full text of the study at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC7169006/), Nesset and colleagues explored therapeutic techniques for perpetrators of intimate partner violence.

 

They recruited adult men who were referred by physicians for treatment for violence against intimate partners. They were randomly assigned to be treated with either 15 2-hour group Cognitive Behavioral Therapy (CBT) sessions or 8 2-hour group Mindfulness-Based Stress Reduction (MBSR) sessions. CBT explores and attempts to change inaccurate or negative thinking so the patient can view challenging situations more clearly and respond to them in a more effective way. The MBSR program consisting on training in meditation, body scan, yoga, and discussions of using mindfulness in everyday life. They were measured at baseline and 3, 6, 9, and 12 months later for violence over the prior 3 months reported by both the patient and the intimate partner, including physical injury, and physical, psychological, and sexual violence.

 

They found that in comparison to baseline both Cognitive Behavioral Therapy (CBT) and Mindfulness-Based Stress Reduction (MBSR) produced large and significant reductions in physical injury, and physical, psychological, and sexual violence over the 12-month follow-up period.

 

It is interesting that two very different therapeutic techniques were equally effective. This raises the possibility that the benefits may have been due to the confounding effects of participant expectancy (placebo) effects, demand characteristics, or experimenter bias effects. But the magnitude in the reductions in violence were striking and lasting. Confounding effects are usually short lived. So, it would seem that both therapies were effective in reducing violence in men with a history of intimate partner violence. Whether they act in different ways or share a common mechanism of action is a subject for future research.

 

So, reduce intimate partner violence with mindfulness.

 

“Meditation is one of the most effective ways to calm the mind and clear built up stress from the nervous system.” – Diane Yeo

 

CMCS – Center for Mindfulness and Contemplative Studies

 

This and other Contemplative Studies posts are also available on Google+ https://plus.google.com/106784388191201299496/posts and on Twitter @MindfulResearch

 

Study Summary

 

Nesset, M. B., Lara-Cabrera, M. L., Bjørngaard, J. H., Whittington, R., & Palmstierna, T. (2020). Cognitive behavioural group therapy versus mindfulness-based stress reduction group therapy for intimate partner violence: a randomized controlled trial. BMC psychiatry, 20(1), 178. https://doi.org/10.1186/s12888-020-02582-4

 

Abstract

Background

Violence in close relationships is a global public health problem and there is a need to implement therapeutic programs designed to help individuals who voluntarily seek help to reduce recurrent intimate partner violence. The effectiveness of such interventions in this population remains inconclusive. The aim of the present study was to compare the effectiveness of cognitive-behavioural group therapy (CBGT) vs mindfulness-based stress reduction (MBSR) group therapy in reducing violent behavior amongst individuals who are violent in intimate partnerships and who voluntarily seek help.

Methods

One hundred forty four participants were randomized using an internet-based computer system. Nineteen withdrew after randomization and 125 participants were randomly assigned to the intervention condition (CBGT, n = 67) or the comparator condition (MBSR, n = 58). The intervention condition involved two individual sessions followed by 15 cognitive-behavioural group therapy sessions. The comparator condition included one individual session before and after 8 mindfulness-based group sessions. Participants (N = 125) and their relationship partners (n = 56) completed assessments at baseline, and at three, six, nine and twelve months’ follow-up. The pre-defined primary outcome was reported physical, psychological or sexual violence and physical injury as measured by the revised Conflict Tactics Scale (CTS2).

Results

The intent-to-treat analyses were based on 125 male participants (intervention group n = 67; comparator group n = 58). Fifty-six female partners provided collateral information. Baseline risk estimate in the CBGT-group was .85 (.74–.92), and .88 (.76–.94) in the MBSR-group for physical violence. At 12-months’ follow-up a substantial reduction was found in both groups (CBGT: .08 (.03–.18); MBSR: .19 (.11–.32)).

Conclusion

Results provide support for the efficacy of both the cognitive-behavioural group therapy and the mindfulness-based stress reduction group therapy in reducing intimate partner violent behavior in men voluntarily seeking treatment.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC7169006/

 

Increase Altruism with Mindfulness

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Increase Altruism with Mindfulness

 

By John M. de Castro, Ph.D.

 

“mindfulness can boost the intention to help others, even at a cost to oneself.” – Hooria Jazaieri

 

Homo Sapiens is a very successful species. In part its success has been due to it being a very social species. Members of the species form groups beyond the family unit and work together for the common good. Members also take care of one another. Individuals will sometimes sacrifice their own well-being and safety to help another. This is termed altruistic behavior. The fact that it sometimes actually reduces the likelihood of the individual’s survival appears to be a contradiction to the ideas of evolution that emphasize individual survival.

 

Altruistic behavior, however, is not rare. It is, in fact, often the rule and not the exception. Doctors and nurses risking infection, rush into Covid-19 riddled ICUs. This is an extreme example but altruistic behavior occurs in many simple ways on a daily basis. We routinely give to charities which benefit people on the other side of the world. We donate our time as volunteers to build houses for the disadvantaged. We roll down our car windows and hand money to a homeless person on a street corner.  Mindfulness has been shown to increase altruistic behavior. But it is unclear how much practice is sufficient to activate altruism.

 

In today’s Research News article “Mindfulness Meditation Activates Altruism.” (See summary below or view the full text of the study at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC7162971/), Iwamoto and colleagues recruited adults online and had them watch a 10 minute video either on breathing meditation or on drawing. After answering questions to verify that they actually watched the video they were told that their compensation was either $1, $2, or $3, They were then asked if they wanted to make a charitable contribution to the United Way.

 

They found that the participants who watched the breathing meditation video contributed 11% of their compensation while those that watched the drawing video contributed 6%. They also found that the mindfulness meditation video produced greater charitable contributions from younger participants (under 25 years of age), those with lower levels of education (Never attended College), from Hispanic participants, and from participants from India..

 

This study is fairly artificial and the ability to generalize the results are limited. In addition, they did not determine if watching the breathing meditation video actually increased mindfulness. So, it cannot be determined if increased mindfulness increased giving. It is also possible that watching a drawing video actually suppresses giving. Nevertheless, the results are interesting and corroborate previous findings that mindfulness can increase altruistic behavior.

 

So, increase altruism with mindfulness.

 

“In my experience, the calmer you are, the more you think about and practice altruism and other good things, the more you benefit. . . . A compassionate attitude and a sense of caring are good not only for your peace of mind but also very good for your health… It is very important to utilize our existence for constructive purposes.” – Dalai Lama

 

CMCS – Center for Mindfulness and Contemplative Studies

 

This and other Contemplative Studies posts are also available on Google+ https://plus.google.com/106784388191201299496/posts and on Twitter @MindfulResearch

 

Study Summary

 

Iwamoto, S. K., Alexander, M., Torres, M., Irwin, M. R., Christakis, N. A., & Nishi, A. (2020). Mindfulness Meditation Activates Altruism. Scientific reports, 10(1), 6511. https://doi.org/10.1038/s41598-020-62652-1

 

Abstract

Clinical evidence suggests that mindfulness meditation reduces anxiety, depression, and stress, and improves emotion regulation due to modulation of activity in neural substrates linked to the regulation of emotions and social preferences. However, less was known about whether mindfulness meditation might alter pro-social behavior. Here we examined whether mindfulness meditation activates human altruism, a component of social cooperation. Using a simple donation game, which is a real-world version of the Dictator’s Game, we randomly assigned 326 subjects to a mindfulness meditation online session or control and measured their willingness to donate a portion of their payment for participation as a charitable donation. Subjects who underwent the meditation treatment donated at a 2.61 times higher rate than the control (p = 0.005), after controlling for socio-demographics. We also found a larger treatment effect of meditation among those who did not go to college (p < 0.001) and those who were under 25 years of age (p < 0.001), with both subject groups contributing virtually nothing in the control condition. Our results imply high context modularity of human altruism and the development of intervention approaches including mindfulness meditation to increase social cooperation, especially among subjects with low baseline willingness to contribute.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC7162971/

 

Improve Major Depressive Disorder with Acceptance and Commitment Therapy

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Improve Major Depressive Disorder with Acceptance and Commitment Therapy

 

By John M. de Castro, Ph.D.

 

“Insecure attachment styles are more prevalent in individuals with mood disorders and has been associated with worse clinical outcomes, whereas a secure attachment is linked to more positive health behaviors, such as greater adherence to health plans and preventive health behaviors.” – Tamara Cassis

 

Clinically diagnosed depression is the most common mental illness, affecting over 6% of the population. Major depression can be quite debilitating and difficult to treat. It is usually treated with antidepressant medication. But, of patients treated initially with drugs only about a third attained remission of the depression. After repeated and varied treatments including drugs, therapy, exercise etc. only about two thirds of patients attained remission. But drugs often have troubling side effects and can lose effectiveness over time.

 

Attachment has been shown to affect the individual’s well-being. There are a variety of ways that individuals attach to others. They are secure, insecure, avoidant, ambivalent, fearful, preoccupied, and disorganized attachment styles. Secure attachment style is healthy and leads to positive development while all of the others are maladaptive and unhealthy. All of the  attachment styles, save secure attachment, are associated with depression.

 

Mindfulness training is an alternative treatment for depression. It has been shown to be an effective treatment for depression and its recurrence and even in the cases where drugs fail. Acceptance and Commitment Therapy (ACT) is a mindfulness-based psychotherapy technique that focuses on the individual’s thoughts, feelings, and behavior and how they interact to impact their psychological and physical well-being. It then works to change thinking to alter the interaction and produce greater life satisfaction. ACT employs mindfulness practices to increase awareness and develop an attitude of acceptance and compassion in the presence of painful thoughts and feelings. ACT teaches individuals to “just notice”, accept and embrace private experiences and focus on behavioral responses that produce more desirable outcomes.

 

It is possible that Acceptance and Commitment Therapy (ACT) may improve depression by affecting attachment. In today’s Research News article “Explicit and implicit attachment and the outcomes of acceptance and commitment therapy and cognitive behavioral therapy for depression.” (See summary below or view the full text of the study at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC7137238/),  A-Tjak and colleagues explore this possibility. They recruited adult patients diagnosed with major depressive disorder and randomly assigned them to receive 18 weekly 50 minute sessions of Cognitive Behavioral Therapy (CBT) or Acceptance and Commitment Therapy (ACT). They were measured before and after treatment and 6 months later for depressive symptoms, quality of life, attachment anxiety, and attachment avoidance. Implicit attachment was measured with a card sorting task.

 

They found that the two treatments were equally effective producing 75% to 80% rates of remission from depression and significant reductions in depression, attachment anxiety, and attachment avoidance and increases in quality of life. The effects were still present at the 6-month follow-up. The decreases in attachment anxiety and attachment avoidance were associated with decreases in depression and increases in quality of life while no relationships were present for implicit attachment.

 

The fact that Cognitive Behavioral Therapy (CBT) and Acceptance and Commitment Therapy (ACT) were equally effective for major depression is not surprising as ACT incorporates CBT. It is interesting that the magnitude in the changes in attachment anxiety and attachment avoidance were related to the improvements in depression and quality of life. But these results do not demonstrate causation, changes in attachment might cause changes in depression, changes in depression might cause changes in attachment, or therapy might change both independently. What is clear is that both ACT and CBT are highly effective and lasting treatments for major depressive disorder.

 

So, improve major depressive disorder with Acceptance and Commitment Therapy.

 

“Mindfulness training can “generate positive emotions by cultivating self-compassion and self-confidence through an upward spiral process.” – Amanda MacMillan

 

CMCS – Center for Mindfulness and Contemplative Studies

 

This and other Contemplative Studies posts are also available on Google+ https://plus.google.com/106784388191201299496/posts and on Twitter @MindfulResearch

 

Study Summary

 

A-Tjak, J., Morina, N., Boendermaker, W. J., Topper, M., & Emmelkamp, P. (2020). Explicit and implicit attachment and the outcomes of acceptance and commitment therapy and cognitive behavioral therapy for depression. BMC psychiatry, 20(1), 155. https://doi.org/10.1186/s12888-020-02547-7

 

Abstract

Background

Attachment theory predicts that patients who are not securely attached may benefit less from psychological treatment. However, evidence on the predictive role of attachment in the effectiveness of treatment for depression is limited.

Methods

Explicit attachment styles, levels of attachment anxiety and attachment avoidance, as well as implicit relational self-esteem and implicit relational anxiety were assessed in 67 patients with major depressive disorder (MDD) receiving Acceptance and Commitment Therapy (ACT) or Cognitive Behavioral Therapy (CBT). ANOVA and hierarchical regression analyses were performed to investigate the predictive power of explicit and implicit attachment measures on treatment outcome.

Results

Explicit attachment avoidance at pre-treatment significantly predicted reduction of depressive symptoms following treatment. Reductions in attachment anxiety and avoidance from pre- to post-treatment predicted better treatment outcomes. Neither one of the implicit measures, nor change in these measures from pre- tot post-treatment significantly predicted treatment outcome.

Conclusions

Our findings show that attachment avoidance as well as reductions in avoidant and anxious attachment predict symptom reduction after psychological treatment for depression. Future research should use larger sample sizes to further examine the role of attachment orientation as moderator and mediator of treatment outcome.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC7137238/

 

Mindful Independence Day

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Mindful Independence Day

 

By John M. de Castro, Ph.D.

 

“If today is a celebration of freedom, I think we as a nation, as a people, have squandered an opportunity. We have sought outer freedoms and ignored inner freedoms. We have pursued these freedoms with scandal, exploitation, and domination. Today, instead, I urge you to consider inner freedom.” – Arnie Kozak

 

Virtually every country in the world sets aside one day each year to celebrate its independence. In the U.S. that day is July 4th. On this day the country’s citizens celebrate their freedom and independence and the fight that achieved it. It’s normally a pleasant holiday filled with patriotism, flags, parades, picnics, and fireworks displays. But this year amid the Covid-19 pandemic the celebration will likely be subdued.

 

Although the founding of the great American democracy is something to celebrate, a mindful look at it produces a recognition that there are significant limitations on independence and freedom. We are nowhere near as free and independent as we think we are and with Covid-19 we’re even less free.

 

Independence from what? It’s certainly not from the imposition of government on the individual. July 4th only celebrates the changeover from government by the British monarchy to government by a more local political system. It’s certainly not independence from the imposition of laws and restrictions on the individual’s freedom. Perhaps there was a change of a few laws and regulations, but actually only a small number. It’s certainly not even the production of self-determination. In fact, the U.S. democracy was crafted and established by a few elite individuals and not by each individual in the country. In addition, democracy is rule by the majority, with the will of a significant number of people ignored. What we appear to be celebrating is the replacement of one system of control with another, perhaps better, system of control, but nevertheless a system of control; hardly independence.

 

Mindful reflection quickly produces an understanding that we’re never really independent. It’s certainly not even complete independence from another country. To this day the U.S. and the U.K. are very much dependent upon one another for trade of goods, ideas, culture, and mutual security. They’re locked together by treaties, cultural similarities, and close economic ties. The current political system that we’re celebrating is itself a recognition of how dependent upon one another we are. The system functions to set down the rules by which our relationships with one another are conducted. It’s there to insure orderly cooperation supposedly for the benefit of all participants.

 

Mindful reflection reveals that we’re not only dependent upon each other but we’re also dependent upon our environment, animate and inanimate. We’re dependent upon the air we breathe that is in turn dependent upon all other living organisms. We’re dependent upon the water we drink that is in turn dependent on global weather systems and solar evaporative power. We’re dependent upon the food we eat that is in turn dependent upon air, water, soil, and sun, and the farmers who grow it. In fact, we are so dependent upon everything and everybody that it may be more appropriate to be celebrating Dependence Day.

 

Well maybe then on July 4th we’re celebrating freedom and liberty. But, is any individual truly free. As the French philosopher Jean-Jacques Rousseau said “Man is born free: and everywhere else he is in chains. One thinks himself the master of others, and still remains a greater slave than they.” Regardless of the political independence each individual’s behavior is highly regulated by law and regulation. Our freedoms are actually very limited. They are bounded not only by law but also the practicalities of earning a living, maintaining a residence, having a family, and limitations on resources. Our freedom is also highly constrained by the laws of physics, chemistry, and biology. After all, we can’t fly, become taller, change our eye color, stay underwater for protracted periods, stay awake continuously, or withstand cold or heat outside of a fairly small range, and we’re not faster than a speeding bullet. How much freedom do we actually have in any particular day?

 

Independence Day, though, does celebrate acquiring many soft freedoms. The freedoms to think and express our opinions and ideas, to worship as we please, to vote for whoever we like, to associate with whomever we choose, to live wherever we like, etc. Although there are bounds to many of these freedoms by the requirements of public safety, economics, cultural norms, and the practicalities of existence, these are very important and significant freedoms. Perhaps that is what we’re really celebrating, these soft freedoms that were provided by our Constitution as a result of the War for Independence.

 

Regardless, Independence Day should be celebrated mindfully. It is often spent with family and friends and the pleasure of these interactions can be amplified by doing it mindfully; by being truly present for them and deeply listening to them rather than thinking about our next response. By being mindful we can see them with compassion and understanding. Being in, and focusing on, the present moment we can enjoy these interactions, we can enjoy the picnics and parades, we can enjoy the fireworks, rather than thinking about where we would rather be or where we’re going next. We can find happiness precisely where we are.

 

But are we truly free. A bit of mindful reflection reveals that we find existence very unsatisfactory. In fact, unsatisfactoriness is everywhere. We’re not satisfied with things as they are and want them to be different. We’re not satisfied with where we live and want to have a nicer home.  We’re not satisfied with our appearance and want to lose weight. We’re not satisfied with what people think of us and want to be universally liked. We’re not satisfied with how we’re treated by our spouses and want them to be more understanding. We’re not satisfied with our children and want them to be obedient, respectful, straight “A” students and star athletes. We’re not satisfied with our health and want to have fewer aches and pains. We’re not satisfied with our jobs and want to make more money, have more time off and be appreciated by our bosses and coworkers. Even on the very short-term, things are not satisfactory. We want the car ahead of us to be moving faster, we want time to pass quickly so that we can be done with work for the day, we want to stop ruminating about past indiscretions, we want to finish a meal quickly so we can get back to the TV, etc. In other words, we’re not free from our desires. In fact, we’re slaves to them. We’re not happy with the way things are. In fact, we seem to want everything to be different. So, we can’t be truly free as long as we’re slaves to our desires.

 

True freedom can only be produced when we are liberated from our incessant needs and wants. That is not to say that we shouldn’t have desires, but rather that we will not be controlled by them. True freedom comes from equanimity. It comes when we’re able to desire something, seek it out, but be OK whether we get it or not. It comes when we not only accept the way things are but enjoy each second for what it is, a precious moment in a limited lifetime. It comes when what other people do and say is seen as a reflection of them and not of us and comes when we look at them with compassion and understanding. In other words, we can want ourselves, things, people, and circumstances to be different but we accept them as they are and appreciate and enjoy life and each experience as a gift.

 

This sounds wonderful, but is it achievable? It sure doesn’t seem so as ourselves and the people we know haven’t achieved it. Is it possible to actually get to this state of complete freedom? It is, but it takes effort and discipline. There have been many instances throughout history and there are many exemplars present right now of people who have achieved complete equanimity. Jesus is a wonderful example. He worked hard and suffered to make his world a better place but in the end accepted what was. The Buddha, Christian mystics, Sufi masters, Zen masters, Gandhi, and a host of everyday people have all achieved true liberation. So, it is possible.

 

We do not, however, have to be aiming only at complete liberation. It is far better to work to simply improve on our current state and thereby become more and more liberated. We can do this by engaging in mindfulness practices such as meditation, yoga, tai chi, contemplative prayer, etc. we can learn to focus more and more on the present moment. We can learn to appreciate what is. We can learn to enjoy every moment. Just by improving a little we can become happier and happier, more accepting, and more liberated from our desires. We can achieve greater equanimity and with it greater freedom. But, we get there slowly and incrementally, building toward our complete liberation. Now wouldn’t that be a reason to celebrate Independence Day.

“Happy 4th of July.  Celebrate your freedom mindfully- express love and gratitude for all situations, people, places and things you encounter today. This practice of loving what is, is a mindful behavior. When we celebrate our freedom as a country, we bring love to the abundance we are free to encounter today. Take each situation you encounter as an opportunity to express your love, gratitude  – any kindness will do – that is freedom!” –  Regina Huelsenbeck

 

CMCS – Center for Mindfulness and Contemplative Studies

 

This and other Contemplative Studies posts are  also available on Google+ https://plus.google.com/106784388191201299496/posts and on Twitter @MindfulResearch

Improve Primary School Students’ Attention and Behavior with Mindfulness

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Improve Primary School Students’ Attention and Behavior with Mindfulness

 

By John M. de Castro, Ph.D.

 

“For kids who have suffered from prolonged stress or trauma, mindfulness seems to offer a way of “short-circuiting” the fight-or-flight response. It helps kids with the greatest self-regulation challenges adapt to slower, more methodical classroom settings.” – Amanda Moreno

 

Childhood is a miraculous period during which the child is dynamically absorbing information from every aspect of its environment. It is here that behaviors, knowledge, skills, and attitudes are developed that shape the individual. But what is absorbed depends on the environment. If it is replete with speech, the child will learn speech, if it is replete with trauma, the child will learn fear, if it is replete with academic skills the child will learn these, and if it is replete with interactions with others, the child will learn social skills.

 

Elementary school environments have a huge effect on development. They are also excellent times to teach children the skills to adaptively negotiate its environment. Mindfulness training in school, at all levels has been shown to have very positive effects. These include academic, cognitive, psychological, and social domains. Importantly, mindfulness training in school appears to improve the student’s self-concept. It also improves attentional ability and reduces stress, which are keys to successful learning in school. Since, what occurs in the early years of school can have such a profound, long-term effect on the child it is important to further study the impact of mindfulness training on the development of thinking skills in elementary school children.

 

In today’s Research News article “The Effect of a Mindfulness-Based Intervention on Attention, Self-Control, and Aggressiveness in Primary School Pupils.” (See summary below or view the full text of the study at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC7178275/), Suárez-García and colleagues recruited two 3rd grade primary school classes with children between the ages of 7 to 10 years. One class received 8 weekly mindfulness training sessions with 10 minutes of daily practice. At the end of the 8 weeks of training for the first class, the second class received the mindfulness training. They were measured before and after each intervention for intellectual ability and attentional ability. In addition, the teachers were asked to evaluate the children for attentional problems, self-control deficits, and aggressiveness.

 

They found that in comparison to the control classroom and the baseline the mindfulness trained children had significant reductions in attentional problems and self-control deficits. The second class after their mindfulness training also showed significant reductions in attentional problems and self-control deficits. No significant changes in aggressiveness were observed.

 

The results are similar to findings with adults that mindfulness training improves attention and self-control and that mindfulness training can be successfully implemented in schools producing improvements in attentional ability. The findings that mindfulness training in 3rd grade classrooms can also improve attention and self-control is important as these abilities are essential to the education of the students. The improvements would also contribute to better management of the classroom. Changes in academic progress were not measured. But the results suggest that the children would perform better in school after mindfulness training.

 

So, improve primary school students’ attention and behavior with mindfulness.

 

“for students specifically, mindfulness has been shown to improve cognitive performance, so students can focus and concentrate better.” – Anya Kamenetz

 

CMCS – Center for Mindfulness and Contemplative Studies

 

This and other Contemplative Studies posts arealso available on Google+ https://plus.google.com/106784388191201299496/posts and on Twitter @MindfulResearch

 

Study Summary

 

Suárez-García, Z., Álvarez-García, D., García-Redondo, P., & Rodríguez, C. (2020). The Effect of a Mindfulness-Based Intervention on Attention, Self-Control, and Aggressiveness in Primary School Pupils. International journal of environmental research and public health, 17(7), 2447. https://doi.org/10.3390/ijerph17072447

 

Abstract

The objective of this study was to examine the effect of Mindkeys Training, a mindfulness-based educational intervention, on attention, self-control, and aggressiveness in third-year primary school pupils. In order to achieve this aim, a switching replications design was used. Two groups of third year primary students (nGE1 = 40; nGE2 = 33), aged between 7 and 10 years old (M = 8.08; DT = 0.49), had the intervention at different time points, such that while one served as the experimental group, the other served as the control group. Longitudinal differences were examined in both groups, and cross-sectional differences were examined between the two groups at three time points; at the start of the study, and following the intervention with each group. To that end, measurements of problems of attention, deficits of self-control, and aggressiveness for students were obtained via a teacher rating scale. The intervention program demonstrated a positive effect on the reduction of pupils’ attention problems, deficits of self-control, and aggressiveness. The effects were greater on the cognitive variables that the intervention worked on directly (attention and self-control). Attention was the variable on which the intervention exhibited the longest term effects.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC7178275/

 

Mindfulness Training Changes Patients’ Relationship to Tinnitus and Improves Symptoms

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Mindfulness Training Changes Patients’ Relationship to Tinnitus and Improves Symptoms

 

By John M. de Castro, Ph.D.

 

“It hasn’t affected the tinnitus… It’s the way I think about it and the way I deal with it… knowing that in just a few moments it won’t be as bad… you have to accept that it’s there, you have to.” – Study Participant

 

Tinnitus is one of the most common symptoms to affect humanity. People with tinnitus live with a phantom noise that can range from a low hiss or ringing to a loud roar or squeal which can be present constantly or intermittently. It can have a significant impact on people’s ability to hear, concentrate, or even participate in everyday activities. The vast majority of people with tinnitus have what is known as subjective tinnitus. This is caused by unknown problems somewhere in the auditory system; the inner, middle, or outer ear, the part of the brain that translates nerve signals as sounds, or the auditory nerves.

 

Approximately 25 million to 50 million people in the United States experience it to some degree. Approximately 16 million people seek medical attention for their tinnitus, and for up to two million patients, debilitating tinnitus interferes with their daily lives. There are a number of treatments for tinnitus including, counseling, sound therapy, drugs, and even brain stimulation. Unfortunately, none of these treatments is very effective. Mindfulness practices have been shown to be effective in treating Tinnitus. How learning to be mindful affects tinnitus is unknown.

 

In today’s Research News article “I Wasn’t at War With the Noise: How Mindfulness Based Cognitive Therapy Changes Patients’ Experiences of Tinnitus.” (See summary below or view the full text of the study at: https://www.frontiersin.org/articles/10.3389/fpsyg.2020.00483/full?utm_source=F-AAE&utm_medium=EMLF&utm_campaign=MRK_1313244_69_Psycho_20200428_arts_A), Marks and colleagues recruited adults with tinnitus who participated in a study of the effectiveness of Mindfulness-Based Cognitive Therapy (MBCT) for tinnitus. They were questioned with semi-structured interviews on the MBCT program and its effects on themselves and their tinnitus. The interview responses were analyzed with Interpretative Phenomenological Analysis.

 

The previous study that the subjects participated in demonstrated that Mindfulness-Based Cognitive Therapy (MBCT) significantly reduced tinnitus severity, catastrophizing, and fear and significantly increased their acceptance of tinnitus. The participants responses in the structured interviews were found to reflect 4 different themes. First, they reported that they learned to relate to tinnitus in a new way, specifically to cease fighting and attempting to control their tinnitus and instead to allow and accept it and turn toward it. Second, MBCT reduced their emotional distress and improved their well-being. Third, MBCT improved their relationships with others and themselves increasing understanding and compassion. Finally, MBCT improved attitudes that supported change including open mindedness, motivation, and balancing realism with gentleness.

 

These results suggest that Mindfulness-Based Cognitive Therapy (MBCT) improved tinnitus symptoms by changing the subjects attitudes and perspective. This is exactly what MBCT is designed to do. MBCT involves mindfulness training and cognitive therapy that attempts to teach patients to distinguish between thoughts, emotions, physical sensations, and behaviors, and to recognize irrational thinking styles and how they affect behavior. It would appear from the participants’ reports that the training indeed was effective in changing how they experienced and related to their tinnitus and this, in turn, improved their symptoms.

 

So, mindfulness training changes patients’ relationship to tinnitus and improves symptoms.

 

“the rest of me has benefitted… You can’t catastrophize over everything else but manage it with your tinnitus. So it’s holistic… the big thing is the not catastrophizing…” – Study Participant

 

CMCS – Center for Mindfulness and Contemplative Studies

 

This and other Contemplative Studies posts are also available on Google+ https://plus.google.com/106784388191201299496/posts and on Twitter @MindfulResearch

 

Study Summary

 

Marks E, Smith P and McKenna L (2020) I Wasn’t at War With the Noise: How Mindfulness Based Cognitive Therapy Changes Patients’ Experiences of Tinnitus. Front. Psychol. 11:483. doi: 10.3389/fpsyg.2020.00483

 

Abstract

Objectives: Intrusive tinnitus is a challenging, life-changing experience for which traditional medical treatment does not yet have a cure. However, Mindfulness Based Cognitive Therapy for tinnitus (MBCT-t) is effective in reducing tinnitus-related distress, disability and intrusiveness. It is a priority to understand patients’ experience of MBCT-t and active processes which they regarded as underpinning the changes they experienced. Semi-structured interviews were conducted 6 months after participants had completed MBCT as part of a randomized controlled trial (RCT), with a focus on exploring their experiences of the course, what they felt had changed and how they felt such changes had occurred.

Methods: Nine participants took part and Interpretative Phenomenological Analysis (IPA) was used to analyze the interview transcripts.

Results: Four overarching themes emerged: (1) Relating to Tinnitus in a New Way, (2) Holistic Benefits, (3) Connection, Kindness and Compassion, and (4) Factors Supporting Engagement and Change.

Conclusion: All participants reported benefits from MBCT-t, based on a radically new relationship with tinnitus. It was no longer characterized by “fighting it” and was instead based on “allowing” tinnitus to be present. Changes were supported by the development of open, stable, present-moment awareness and attitudes of equanimity, kindness, and compassion. Practices encouraging focus on sound (including tinnitus) were challenging, but essential to learning this new way of being with tinnitus. MBCT-t had a huge range of benefits including reduced distress and enhanced wellbeing. The group nature of MBCT-t was an integral part of the therapeutic process. A number of clinical and research implications are discussed.

https://www.frontiersin.org/articles/10.3389/fpsyg.2020.00483/full?utm_source=F-AAE&utm_medium=EMLF&utm_campaign=MRK_1313244_69_Psycho_20200428_arts_A

 

Reduce Distress and Increase Pregnancy in Women with Fertility Problems with Mind-Body Practices

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Reduce Distress and Increase Pregnancy in Women with Fertility Problems with Mind-Body Practices

 

By John M. de Castro, Ph.D.

 

“mindfulness becomes the perfect antidote for the paradoxical land mines infertility presents. Mindfulness starts from the perspective that you are whole and complete already, regardless of flaws or imperfections. It is based on the concept of original goodness: your essential nature is good and pure. Proceeding from this vantage point gives you freedom from the bondage of inadequacy and insecurity.” – Janetti Marrota

 

Infertility is primarily a medical condition due to physiological problems. It is quite common. It is estimated that in the U.S. 6.7 million women, about 10% of the population of women 15-44, have an impaired ability to get pregnant or carry a baby to term and about 6% are infertile. Infertility can be more than just a medical issue. It can be an emotional crisis for many couples, especially for the women. Couples attending a fertility clinic reported that infertility was the most upsetting experience of their lives.

 

Women with infertility reported feeling as anxious or depressed as those diagnosed with cancer, hypertension, or recovering from a heart attack. In addition, infertility can markedly impact the couple’s relationship, straining their emotional connection and interactions and the prescribed treatments can take the spontaneity and joy from lovemaking making it strained and mechanical. The stress of infertility and engaging in infertility treatments may exacerbate the problem. Since mindfulness training has been shown to reduce depression, anxiety, and stress it is reasonable to believe that mind-body training may be helpful in reducing the distress in women with fertility issues.

 

In today’s Research News article “An internet-based mind/body intervention to mitigate distress in women experiencing infertility: A randomized pilot trial.” (See summary below or view the full text of the study at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC7080396/), Clifton and colleagues recruited childless adult women who were seeking care for infertility. They were randomly assigned to either a wait-list control condition or to receive a 10-week online program of mind/body for fertility including weekly online modules and homework assignments. “The skills and strategies taught included: (a) knowledge regarding the relationship between stress, lifestyle, and fertility; (b) relaxation techniques including diaphragmatic breathing and Hatha Yoga; (c) mindfulness; (d) cognitive restructuring; (e) stress reduction strategies; (f) listening and communication skills; (g) strategies for emotional expression and effective coping with anger; and (h) assertiveness training and goal-setting skills.” They were measured before and after training for anxiety, depression, perceived stress, and fertility problems.

 

They found that in comparison to baseline and the wait-list control group, the women who received the training had significantly lower levels of anxiety, depression, perceived stress, and infertility related stress specific to sexual and social concerns. At the end of the study the women who received the training had significantly higher self-reported pregnancy rates. 53% of the trained women reported successful pregnancy while only 20% of the wait-list control women did.

 

The study was a randomized controlled trial but the control condition, wait-list, was passive. It would be important for future research to include an active control condition, such as online health education. In addition, the program included a complex set of practices and it is impossible to tease apart what components or combination of components were necessary for the effects observed. It would be interesting in future research to examine the effectiveness of the individual components.

 

Nevertheless, these are interesting and potentially important findings. The online mind/body for fertility program produced significant reductions in the distress levels of the women and increased the likelihood of becoming pregnant. By reducing the psychological distress produced by infertility the program appeared to markedly improve the likelihood of becoming pregnant. This is very helpful in reducing the suffering produced by infertility and thereby improving pregnancy success..

 

In addition, the fact that the program was implemented online makes it scalable at low cost to large groups of women over wide geographic areas and the women can engage in the program at times and places that were most comfortable and convenient for them. This greatly expands the usefulness of the program.

 

So, reduce distress and increase pregnancy in women with fertility problems with mind-body practices.

 

“Many women fear that becoming mindful and starting to meditate will make them passive in their quest for a child.  This simply isn’t so.  The wish for a child remains vibrant and active – it’s simply that happiness doesn’t depend on the fulfillment of this wish.” – Beth Heller

 

CMCS – Center for Mindfulness and Contemplative Studies

 

This and other Contemplative Studies posts are also available on Google+ https://plus.google.com/106784388191201299496/posts and on Twitter @MindfulResearch

 

Study Summary

 

Clifton, J., Parent, J., Seehuus, M., Worrall, G., Forehand, R., & Domar, A. (2020). An internet-based mind/body intervention to mitigate distress in women experiencing infertility: A randomized pilot trial. PloS one, 15(3), e0229379. https://doi.org/10.1371/journal.pone.0229379

 

Abstract

Objective

To determine if an internet-based mind/body program would lead to participants experiencing infertility (1) being willing to be recruited and randomized and (2) accepting and being ready to engage in a fertility-specific intervention. Secondary exploratory goals were to examine reduced distress over the course of the intervention and increased likelihood to conceive.

Methods

This was a pilot randomized controlled feasibility trial with a between-groups, repeated measure design. Seventy-one women self-identified as nulliparous and meeting criteria for infertility. Participants were randomized to the internet-based version of the Mind/Body Program for Fertility or wait-list control group and asked to complete pre-, mid- and post-assessments. Primary outcomes include retention rates, number of modules completed, and satisfaction with intervention. Secondary exploratory outcomes sought to provide preliminary data on the impact of the program on distress (anxiety and depression) and self-reported pregnancy rates relative to a quasi-control group.

Results

The retention, adherence, and satisfaction rates were comparable to those reported in other internet-based RCTs. Although time between pre- and post-assessment differed between groups, using intent-to-treat analyses, women in the intervention group (relative to the wait-list group) had significant reduction in distress (anxiety, p = .003; depression, p = .007; stress, p = .041 fertility-social, p = .018; fertility-sexual, p = .006), estimated as medium-to-large effect sizes (ds = 0.45 to 0.86). The odds of becoming pregnant was 4.47 times higher for the intervention group participants as compared to the wait-list group, OR 95% CI [1.56, 12.85], p = .005 and occurred earlier. The findings suggest that the research design and program specific to this population are feasible and acceptable. Replication efforts with an active control group are needed to verify distress reduction and conception promotion findings.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC7080396/