Meditation

Alter the Sleeping Brain with Meditation

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By John M. de Castro, Ph.D.

 

“A simple meditation for sleep . . . is to focus on the breath while lying in bed as you are preparing to go to sleep. Follow the breath moving into and out of the body. As you are being aware of the breath just allow yourself to sink into the bed with each breath. . . . By taking this mindful attitude, sleep is facilitated by simply being aware of the moment-to-moment experience of relaxing into the bed, without judging or being critical of that experience, so that the mind can gently slip into sleep.” – John Cline

 

We spend about a third of our lives in sleep, but, we know very little about it. It is known that sleep is not a unitary phenomenon. Rather, it involves several different states that can be characterized by differences in physiological activation, neural activity, and subjective experiences. In the waking state the nervous system shows EEG activity that is termed low voltage fast activity. The electrical activity recorded from the scalp is rapidly changing but only with very small size waves. When we close our eyes and relax the heart rate and blood pressure decline and muscles relax. In this state the EEG shows a characteristic waveform known as the alpha rhythm, which is a large change in voltage recorded that oscillates at a rate of 8 to 12 cycles per second. Subjectively, the mind slows down and often day dreaming occurs.

 

When sleep first occurs, the individual enters into a stage called slow-wave sleep, sometimes called non-REM sleep. The heart rate and blood pressure decline even further and the muscles become very soft and relaxed. In this state the EEG shows a characteristic waveform known as the theta rhythm, which is a large change in voltage recorded that oscillates at a rate of 4 to 8 cycles per second. Subjectively, the mind enters into a state of slow and distorted experiences. It is here that nightmares can occur. As the individual goes even deeper into sleep something remarkable happens as the individual enters into rapid eye movement sleep (REM sleep). Here the muscles become extremely inhibited and flaccid, but the eyes move rapidly under the closed eyelids as if the individual was looking around. At the same time the heart rate and blood pressure increase and become very variable and sometimes very high. Subjectively this is where elaborate dreams occur.

 

It has been shown that mindfulness training, including meditation practice, affects sleep and tends to improve sleep and reduce insomnia. In today’s Research News article “Short Meditation Trainings Enhance Non-REM Sleep Low-Frequency Oscillations”

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http://journals.plos.org/plosone/article?id=10.1371/journal.pone.0148961

Dentico and colleagues investigate the effects of long-term meditation on the electrical activity of the brain (EEG) during sleep. They recorded the EEG during sleep before and after 2-days of intensive meditation. They found that after meditation, the EEG activity over the frontal and parietal cortical areas increased in power in the alpha and theta rhythm range of 1-12 cycles per second (Hertz). The more experience that the participants had with meditation the larger the increase in the EEG power during sleep following the meditation. These results suggest that long-term meditation practice changes the nervous system making it more sensitive to the effects of meditation on sleep.

 

Other research has demonstrated that long-term meditation practice produces increases in the size, activity, and connectivity of the frontal and parietal regions. So, the finding that EEG power increases during sleep in these areas as a result of long-term meditation makes sense. It is not known, however, exactly what the increased EEG power indicates. But, it can be speculated that is may indicate deeper sleep in non-REM, slow-wave, sleep. Perhaps enhancing subjective experiences during this phase of sleep. This would fit with the improvements in sleep seen in meditators. It remains for future research to test these speculations and determine exactly what meditation does to the sleeping brain and the subjective experiences of the dreamer.

 

Regardless of the merits of this speculation, it is clear that meditation alters the sleeping brain.

 

“there are whole-health benefits to the practice of mindfulness, wherein every aspect of health stands to gain. A healthier you is likely to sleep better, and a better-sleeping you is likely to be healthier.” – Michael Breus

 

CMCS – Center for Mindfulness and Contemplative Studies

 

 

Study Summary

Dentico D, Ferrarelli F, Riedner BA, Smith R, Zennig C, Lutz A, et al. (2016) Short Meditation Trainings Enhance Non-REM Sleep Low-Frequency Oscillations. PLoS ONE 11(2): e0148961. doi:10.1371/journal.pone.0148961

 

Abstract

STUDY OBJECTIVES: We have recently shown higher parietal-occipital EEG gamma activity during sleep in long-term meditators compared to meditation-naive individuals. This gamma increase was specific for NREM sleep, was present throughout the entire night and correlated with meditation expertise, thus suggesting underlying long-lasting neuroplastic changes induced through prolonged training. The aim of this study was to explore the neuroplastic changes acutely induced by 2 intensive days of different meditation practices in the same group of practitioners. We also repeated baseline recordings in a meditation-naive cohort to account for time effects on sleep EEG activity.

DESIGN: High-density EEG recordings of human brain activity were acquired over the course of whole sleep nights following intervention.

SETTING: Sound-attenuated sleep research room.

PATIENTS OR PARTICIPANTS: Twenty-four long-term meditators and twenty-four meditation-naïve controls.

INTERVENTIONS: Two 8-h sessions of either a mindfulness-based meditation or a form of meditation designed to cultivate compassion and loving kindness, hereafter referred to as compassion meditation.

MEASUREMENTS AND RESULTS: We found an increase in EEG low-frequency oscillatory activities (1-12 Hz, centered around 7-8 Hz) over prefrontal and left parietal electrodes across whole night NREM cycles. This power increase peaked early in the night and extended during the third cycle to high-frequencies up to the gamma range (25-40 Hz). There was no difference in sleep EEG activity between meditation styles in long-term meditators nor in the meditation naïve group across different time points. Furthermore, the prefrontal-parietal changes were dependent on meditation life experience.

CONCLUSIONS: This low-frequency prefrontal-parietal activation likely reflects acute, meditation-related plastic changes occurring during wakefulness, and may underlie a top-down regulation from frontal and anterior parietal areas to the posterior parietal and occipital regions showing chronic, long-lasting plastic changes in long-term meditators.

 

Improve Caregiving for Developmental Disabilities with Mindfulness

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By John M. de Castro, Ph.D.

 

“mindfulness practices could be helpful for . . . caregivers because they encourage a nonjudgmental interpretation of their child’s situation, and increased acceptance of their reality. Mindfulness practices also help people observe their thoughts and behaviors with less reactivity and judgment, which could enable caregivers to better respond to the emotional and physical difficulties they encounter.” –  Emily Nauman

 

Four in ten adults in the U.S. are caring for an adult or child with significant health issues, up from 30% in 2010. Caring for a loved one is an activity that cuts across most demographic groups, but is especially prevalent among adults ages 30 to 64, a group traditionally still in the workforce. Caring for children and adults with intellectual and developmental disabilities can be particularly difficult. Developmental disabilities are a group of conditions due to an impairment in physical, learning, language, or behavior areas. These conditions begin during the developmental period, may impact day-to-day functioning, and usually last throughout a person’s lifetime. Recent estimates in the United States show that about one in six, or about 15%, of children aged 3 through 17 years have a one or more developmental disabilities.

 

Today, most people with intellectual and developmental disabilities live with their families. This places many stresses on the caregivers and their families and stretches their financial resources. Due to these issues, people with severe cases of intellectual and developmental disabilities are often cared for in community and group homes. The staff of these homes, like family caregivers are under high levels of stress for many reasons including that many individuals with intellectual and developmental disabilities are highly aggressive and at time combative.  They sometimes require physical restraint and can cause injuries to the caregiver and to other patients. In addition, the high levels of stress and injury results in many staff leaving. It should be clear that there is a need for methods to reduce the stress, and burnout of caregivers in community and group homes. Mindfulness training has been found to be helpful for caregivers in the home setting. So it would be reasonable to expect that mindfulness training may also be helpful for caregivers in community and group homes.

 

In today’s Research News article “Caregiver Training in Mindfulness-Based Positive Behavior Supports (MBPBS): Effects on Caregivers and Adults with Intellectual and Developmental Disabilities”

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or see below, or for a full text see:

http://www.ncbi.nlm.nih.gov/pmc/articles/PMC4746712/

Singh and colleagues implemented a 10-week Mindfulness-Based Positive Behavior Support (MBPBS) training for caregivers of individuals with intellectual and developmental disabilities in community and group homes. The training added practice with meditation to a standard Positive Behavior Support (PBS) program. The PBS program “is designed to decrease an individual’s problem behaviors by teaching new skills, modifying the environment where the problem behaviors occur, and enhancing quality of life.” It was hypothesized that the addition of mindfulness training would magnify and supplement the effectiveness of the PBS program.

 

Singh and colleagues found that the MBPBS training resulted in a significant decrease in the use of physical restraint and significant decreases in injuries to staff and other patients. There were also significant reductions in the staff’s perceived stress levels and turnover rate. The reduced stress and injuries resulted in a highly significant reduction in institutional costs. These results clearly demonstrate that the MBPBS training is effective for caregivers. It is not clear, however, whether the meditation training was responsible, the Positive Behavior Support training or both. It remains for future research to identify which components are necessary and sufficient for improvement of caregivers well-being.

 

Regardless, it is clear that the combination of meditation to Positive Behavior Support (PBS) training produces important improvements for the staff, patients, and institution in caregiving for individuals with intellectual and developmental disabilities in community and group homes.

 

“caregivers and patients found that the mindfulness training actually helped improve their relationships with each other. Mindfulness places both people in the present and in positive emotion; the two sides share this experience with a bit of freedom from the baggage of their history. . . . such gentle, positive interaction helped defuse the ongoing stress of a caregiver dynamic, and it helped build a stronger relationship in the present.” – Adam Perlman

 

CMCS – Center for Mindfulness and Contemplative Studies

 

 

Study Summary

Singh, N. N., Lancioni, G. E., Karazsia, B. T., & Myers, R. E. (2016). Caregiver Training in Mindfulness-Based Positive Behavior Supports (MBPBS): Effects on Caregivers and Adults with Intellectual and Developmental Disabilities. Frontiers in Psychology, 7, 98. http://doi.org/10.3389/fpsyg.2016.00098

 

Abstract

Caregivers often manage the aggressive behavior of individuals with intellectual and developmental disabilities that reside in community group homes. Sometimes this results in adverse outcomes for both the caregivers and the care recipients. We provided a 7-day intensive Mindfulness-Based Positive Behavior Support (MBPBS) training to caregivers from community group homes and assessed the outcomes in terms of caregiver variables, individuals’ behaviors, and an administrative outcome. When compared to pre-MBPBS training, the MBPBS training resulted in the caregivers using significantly less physical restraints, and staff stress and staff turnover were considerably reduced. The frequency of injury to caregivers and peers caused by the individuals was significantly reduced. A benefit-cost analysis showed substantial financial savings due to staff participation in the MBPBS program. This study provides further proof-of-concept for the effectiveness of MBPBS training for caregivers, and strengthens the call for training staff in mindfulness meditation.

 

Develop Wisdom with Meditation

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By John M. de Castro, Ph.D.

 

“What’s encouraging about meditation is that even if we shut down, we can no longer shut down in ignorance. We see very clearly that we’re closing off. That in itself begins to illuminate the darkness of ignorance.” – Pema Chodron

 

Wisdom is considered to be an extremely desirable characteristic in humans. People who are thought of as wise are revered. People throughout their lives strive for wisdom and hope that they will develop wisdom. Wisdom is thought to endow the individual with the ability to successfully engage with life and conquer its challenges. To some extent, wisdom is considered the pinnacle of human cognitive development. At the same time, most people would be hard pressed to state exactly what it is. This may be why many find it elusive, as it is difficult to find something when it’s not known what is being sought.

 

In today’s Research News article “The Relationship between Mental and Somatic Practices and Wisdom”

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http://journals.plos.org/plosone/article?id=10.1371/journal.pone.0149369

Williams and colleagues describe wisdom as “a unified construct composed of interrelated cognitive, reflective, and affective characteristics. In this model, wisdom is characterized as a deep and accurate perception of reality, in which insight into human nature and a diminished self-centeredness are acquired through life experience and practice in perspective taking.”

 

This description of wisdom indicates that there are a number of different components and capacities that go into wisdom. Firstly, it states that it is acquired through life experiences. As such, it involves learning ability. Next it states that it is a “deep and accurate perception of reality.” This involves cognitive capacities, thinking, and the ability to see things as they are. It involves “diminished self-centeredness” which involves the development of compassion and empathy for others. Finally, it “insight into human nature.” This involves reflective ability to look inside oneself and objectively observe and determine what are the true characteristics being human.

 

It would appear to be a daunting challenge, then to acquire wisdom. But, there may be help. Contemplative practices have been shown to improve virtually all of the capacities that lead to wisdom. In particular, contemplative practices improve learning ability, cognition, compassion and empathy, self-awareness, and regulate emotions. Hence, it would seem that engaging in contemplative practices would develop wisdom. This is exactly what the Buddha promised about 2500 year ago, that meditation and contemplation would led to wisdom.

 

Williams and colleagues investigated the relationship between a number of practices, including meditation, on the development of wisdom. They recruited participants who were meditators, who engaged in somatic practices to develop mindful coordinated movements, and who practiced classical ballet. They recruited and measured participants on-line. They measured wisdom with a survey called the “Three-Dimensional Wisdom Scale.” It is a measure of cognitive, reflective, and affective dimensions of wisdom, with questions such as “A person either knows the answer to a question or he/she doesn’t;” “I try to look at everybody’s side of a disagreement before I make a decision;” and “It’s not really my problem if others are in trouble and need help.”

 

They found that the meditators had significantly higher wisdom scores than any of the other groups. The years of practice of meditation was found to be significantly, positively related to wisdom and that this relationship was mediated by lower anxiety levels. In other words, the more years of meditation practice, the lower the levels of anxiety, and as a result, the higher the levels of wisdom. These results clearly suggest that the effects of meditation on emotion regulation are key to the development of wisdom.

 

These results are important and interesting. It makes sense that the ability to regulate emotions would be important for developing wisdom. In order to learn from life experiences, it is important that emotional reactions are not allowed to overwhelm the individual or to cloud the cognitive processing of the experience’s lessons and meaning. By being able to fully experience the emotions, the meditator can learn about human nature, but, being able to react to the emotions adaptively and effectively, the meditator can keep the emotional reaction from interfering with an objective appraisal of the experience. This would allow the development of wisdom.

 

So, develop wisdom with meditation.

 

“Knowing yourself is the beginning of all wisdom.” ― Aristotle

 

CMCS – Center for Mindfulness and Contemplative Studies

 

Blink Less with Long-Term Meditation

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Meditation Eye Blink2 Kruis

 

By John M. de Castro, Ph.D.

 

“The emotional effects of sitting quieting and going within are profound. The deep state of rest produced by meditation triggers the brain to release neurotransmitters, including dopamine, serotonin, oxytocin, and endorphins. Each of these naturally occurring brain chemicals has been linked to different aspects of happiness” – Chopra Center

 

Contemplative practices produce improvements to the practitioners’ ability to think (cognition), their ability to regulate emotions, and to their mental health. They also produce marked changes to the nervous system including the size, activity, and connectivity of structures in the brain. All of these brain structures rely on neurotransmitters for communications between their cells (neurons). These are special molecules that transmit the signals between neurons. Without them, the brain would cease to function.

 

Dopamine is a neurotransmitter that is distributed throughout the brain and appears to be involved in a wide variety of brain functions. It is classified as a neuromodulator. That is, it alters the overall activity levels of widespread areas of the nervous system. As a result, it is involved in a wide variety of functions including pleasure, motor function, thinking, memory, motivation, arousal, and activation. In other words, its involved in most everything. Dysfunction in the dopamine system has been associated with a number of physical and mental diseases, including Parkinson’s Disease, Schizophrenia, and ADHD.

 

Dopamine, like most neurotransmitters is difficult to measure as it is released in miniscule quantities and is broken down very quickly. In living humans its activity can be indirectly measured by measuring the rate and pattern of eye blinks. It has been shown that dopamine is particularly involved in the control of the eyelid and blinking, with high blink rates associated with high levels of dopamine and low rates with low levels. In today’s Research News article “Effects of meditation practice on spontaneous eyeblink rate”

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Kruis and colleagues take advantage of this association of dopamine with eye blink rates to indirectly measure the effects of meditation on brain dopamine levels. They compared long-term meditators (at least 3-years of experience with meditation naïve participants. The naïve participants were then randomly assigned to an 8-week Mindfulness Based Stress Reduction (MBSR) training, and 8-week health education program, or a no-treatment control group.

 

They found that long-term meditators had significantly slower blink rates than meditation naïve participants and also they had a different pattern of blinks, with longer periods without eye blinks, interrupted by short periods of frequent blinks. It didn’t matter what type of meditation that they engaged in. The slower rate and different pattern of eye blinks are indicative of lower levels of dopamine in the brains of long-term-meditators. Eight-weeks of MBSR or health education did not change eye blink rates or pattern. This suggests that short-term meditation practice is insufficient to significantly alter dopamine levels.

 

The results are interesting and suggest that in addition to the known effects of meditation on brain structures it also appears to affect neurochemistry. In particular, the results suggest that meditation can change the overall levels of an important neuromodulator, dopamine. It can be speculated that this effects of long term meditation on a transmitter with widespread activity and function may, at least in part, be responsible for meditations widespread effects on physical and mental health of practitioners. It should be pointed out, however, that 8-weeks of Mindfulness Based Stress Reduction (MBSR) training is sufficient to produce many of the effects of meditation on physical and mental health. Since, Dopamine levels were not affected by 8-weeks of MBSR training the change in dopamine levels are probably not responsible for these effects. It remains for future research to further explore this tantalizing speculation.

 

So, blink less with long-term meditation.

 

“if you learn how to properly meditate, and commit to a daily practice, you will alter concentrations of various neurotransmitters, including dopamine.  There is evidence in particular that mindfulness meditation is capable of increasing signaling in areas of the brain involved in emotional regulation and control of attention.” – Mental Health Daily

 

CMCS – Center for Mindfulness and Contemplative Studies

 

Shape the Brain to Improve Attention with Meditation

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By John M. de Castro, Ph.D.

 

“Regular meditators activated fewer brain regions than non-meditators in order to achieve the same performance during an attentional task. This is evidence that meditation training can increase brain efficiency in attention and impulse control.” – Elisa Kozasa

 

One of the primary effects of meditation training is an improvement in the ability to pay attention to the task at hand and ignore interfering stimuli. This is an important consequence of meditation training and produces improvements in thinking, reasoning, and creativity. These improvements are known to occur due to the effects of meditation training on the brain. It appears That meditation increases the size, connectivity, and activity of areas of the brain that are involved in paying attention.

 

A common method to study the activity of the nervous system is to measure the electrical signal at the scalp above brain regions. Changes in this activity are measurable with mindfulness training. One method to observe information processing in the brain is to measure the changes in the electrical activity that occur in response to specific stimuli. These are called evoked potentials or ERPs. The signal following a stimulus changes over time. The fluctuations of the signal after specific periods of time are thought to measure different aspects of the nervous system’s processing of the stimulus.

 

The P3 response in the evoked potential (ERP) occurs around a quarter of a second following the stimulus presentation. It is a positive change that is maximally measured over the central frontal lobe. The P3 response has been associated with the engagement of attention. So, the P3 response is often used as a measure of brain attentional processing with the larger the positive change the greater the attentional focus. The N2 response in the evoked potential (ERP) generally precedes the P3 response. It is a negative change that is maximally measured over the frontal lobe. The N2 response has been associated with the engagement of attention to a new or novel stimulus. So, the N2 response is often used as a measure of brain attentional processing with the large the negative changes an indication of greater discrimination of new stimuli.

 

In today’s Research News article “Event-related potential correlates of mindfulness meditation competence”

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Atchley and colleagues measure the P3 and N2 responses in naive, novice (less than 1000 hours of experience), or experienced (more than 5000 hours of experience) meditators in an attempt to measure the effects of amount of meditation practice on brain function. The participants listened to a series of tones. ERPs were measured under two conditions. In the first condition they were asked to push a button whenever and infrequent high-pitched tome occurred. In the second condition they meditated by counting breaths and were asked to ignore the tones.

 

They found that all groups had lower P3 responses in the breath counting condition, but both groups of meditators had greater reductions in the response than the naïve participants. This suggested that meditation training improves the ability to screen out distracting or irrelevant stimuli. Meditators also had a greater reduction in N2 amplitude than the naïve group in the breath counting condition. This suggests that meditation training improves the ability to react less to new stimuli and thereby have an improved ability to ignore new stimuli and not react to novelty.

 

It is interesting that no differences were found between novice and experienced meditators. But, their definition of a novice meditator as having less than 1000 hours of experience may actually have produced a group of fairly experienced meditators as the novice group averaged 2.4 years of meditation experience. Perhaps with a less experienced group, differences with experienced meditators may have been seen.

 

Regardless, the results demonstrate that meditation reshapes the brain to improve the ability to pay attention to the task at hand and ignore irrelevant and/or distracting information. So, shape the brain to improve attention with meditation.

 

“To cultivate attention, it is sufficient to rely on one basic principle: return again and again to what is already there. Our body knows how to sit straight. Our breath knows how to flow naturally. Our mind and our hearts already know how to rest. In this practice, we simply allow them to do that. Whenever there is a disturbance, we return to what is already there.” – Ken McLeod

 

CMCS – Center for Mindfulness and Contemplative Studies

 

Protect the Brain from Aging with Meditation

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“Accumulating scientific evidence that meditation has brain-altering capabilities might ultimately allow for an effective translation from research to practice, not only in the framework of healthy aging but also pathological aging.” – Eileen Luders

 

The nervous system is a dynamic entity that changes in response to the experiences of the individuals and the demands they place upon it. This is a process called neuroplasticity. Contemplative practices place demands upon the brain and as a result produce neuroplastic changes increasing the size, activity, and connectivity of some structures while decreasing them in others (see http://contemplative-studies.org/wp/index.php/category/research-news/brain-systems/). In other words, contemplative practices appear to mold and change the brain.

 

We all want to live longer. We celebrate the increasing longevity of the population. But, aging is a mixed blessing. The aging process involves a systematic progressive decline in every system in the body, the brain included. It cannot be avoided. But, there is evidence that it can be slowed. Contemplative practices such as meditation, yoga, and tai chi or qigong have all been shown to be beneficial in slowing or delaying physical and mental decline with aging (see http://contemplative-studies.org/wp/index.php/category/research-news/aging/).

 

Using modern neuroimaging techniques, scientists have been able to view the changes that occur in the nervous system with aging. In addition, they have been able to investigate various techniques that might slow the process of neurodegeneration that accompanies normal aging. They’ve found that mindfulness practices reduce the deterioration of the brain that occurs with aging restraining the loss of neural tissue (see http://contemplative-studies.org/wp/index.php/category/research-news/brain-systems/). Indeed, the brains of practitioners of meditation and yoga have been found to degenerate less with aging than non-practitioners.

 

The structural changes that occur in the brain with aging involve a decrease in both grey matter, the neuron cell bodies, and white matter, the axons that interconnect structures. There have been numerous studies of the changes in grey matter that occur with aging and with contemplative practices, but there has been little research into changes in white matter. In today’s Research News article “Effects of Long-Term Mindfulness Meditation on Brain’s White Matter Microstructure and its Aging”

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http://www.ncbi.nlm.nih.gov/pmc/articles/PMC4712309/

Laneri and colleagues performed diffusion tensor imaging (DTI) on a group of adult long-term meditators and a comparable group who had never meditated. DTI measures the volume, connectivity, and integrity of white matter. They specifically investigated five areas of the white matter that are connected to areas that had previously been shown to be affected by meditation practice.

 

They found that four of the five areas investigated, Thalamus, Insula, Amygdala, and Hippocampus had significantly higher volume and activation in the meditators relative to the control participants. In addition, the meditators did not show the age related decline in volume and activation in all five structures that was apparent in the non-meditators. In other words, long-term meditation practice appears to spare the connections between key structures in the brain from age related declines. This supplements previous findings of increases in grey matter volume in these areas in meditators.

 

These results, together with previous studies of meditation effects on the brain suggest that meditation not only increases the size of neural areas but also the size and activation of their interconnections. Hence meditation appears to result in improved function in these areas. Importantly, these results suggest that meditation practice also helps to maintain the integrity of these structures during aging. These may be the neural changes underlying the protection that meditation produces from cognitive decline that occurs in aging.

 

Hence, meditation is an anti-aging practice. It may help to keep our nervous systems healthier for longer and as a result keep our mental abilities sharp for longer. So, protect the brain from aging with meditation.

 

“There is a natural and easy method to turn aging on its heels that few people know about. It is the simple practice of meditation.” – EOC Institute

 

CMCS – Center for Mindfulness and Contemplative Studies

 

Meditate Naked!

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That all is as thinking makes it so, and you control your thinking. So remove your judgments whenever you wish and then there is calm.” – Marcus Aurelius

 

There are a number of meditation practitioners who literally meditate naked, without clothes. They report that the openness and the sensations from the air moving over the skin are both pleasant and helpful to being open to experience in meditation. We have been taught that being naked is something we should be ashamed about, and that we should hide our imperfections. By meditating naked, we can accept what we truly are.

 

For most people meditating without clothes is not acceptable or appropriate and would certainly be problematic in group meditation settings. But, unclothed meditation is not essential to the true meaning of meditating naked. What we’re referring to is meditation that involves an unclothed mind, one where the mental process with which we cloak our experiences have been stripped away and they are appreciated simply as they are unvarnished by thinking.

 

We tend to live in our thoughts far away from what is actually happening around us. I find when teaching meditation that it is a complete shock to the beginning student to discover that they are unable to control their minds and thoughts simply arise regardless of their efforts to stop them. They have always believed that they were in control, that they were the rulers of their internal mental state and to discover that they are not is a revelation. Meditation is wonderful when we can strip off our thoughts, when we can be mentally naked and completely open to our immediate experience.

 

At first the student tries to stop the thoughts, thinking that this is what it means to be mentally naked in meditation. But, this is a misunderstanding. To be aware in the present moment is to be aware of all of our experiences and that thoughts are simply a part of that experience. What we need to do is strip away our attachments to our thoughts, to our beliefs that our thoughts represent reality and what we truly are and simply let them be part of our experience. We simply watch the thoughts, naked of attachments, and not hold onto them but allow them to simply and spontaneously arise and fall away.

 

We need to meditate naked of goals and aspirations. Meditators make the mistake of trying to accomplish something. A goal or an aspiration engages the mind in seeking and attempting to control experience in order to attain the goal. This is also a mistake as there is no goal to meditation. There’s just relaxing, letting go, and letting experience rise up and fall away, stripped of effort, of accomplishment, and of control. We need to strip away all notions that there is a goal that must be pursued.

 

We need to meditate naked of judgments. Meditators often classify their meditations as either good or bad depending upon how close to their expectations they came during the meditation. This is a mistake. Meditation is about letting go and just letting things be as they are. So, however they are is fine, not good, not bad, just what is at the moment. The human mind is constantly weighing and judging everything. This is useful in everyday life but in meditation it is a refusal to recognize that what occurs is simply what occurs neither right nor wrong. Strip off judgements and see things just as they are.

 

We need to meditate naked of interpretations. Meditators tend to interpret whatever is happening during the meditation. Hearing a sound the mind automatically interprets it as footsteps. Feeling a tactual sensation the mind interprets it as an itch. Seeing the light dim, the mind interprets it as a cloud moving to cover the sun, etc. This is a mistake. Strip away these interpretations. Just interpret the sound simply as an experienced sound, the tactual sensation as a just a sensation, the light dimming as just light falling away. Just be, watching, feeling, hearing stripping away any attempt to interpret the experience

 

Finally we need to meditate naked of expectations that we can actually maintain a meditation naked of thoughts, goals, aspirations, judgments, and interpretations. We need to strip away any belief that complete naked meditation can actually be accomplished. We’re human beings with minds that we can’t control. We need to strip away any notion that we can. It’s OK when we interpret, when a thought arises, when we judge, when we try to accomplish something. It will happen and will happen frequently. These things happen, even to the most experienced and adept meditators. Strip away any notion of a perfect meditation. Every meditation is perfect in its own way but not in the way that our minds think it should be. The thoughts, goals, aspirations, judgments, and interpretations are just as much part of our experience as the sounds of birds chirping, as the sight of a sunset. Strip away any regret that you are not the naked meditator that you want to be. Just be what you are, experience what it, and be exposed to your true nature.

 

So, strip the mind and meditate naked.

 

“We could say that meditation doesn’t have a reason or doesn’t have a purpose. In this respect it’s unlike almost all other things we do except perhaps making music and dancing. When we make music we don’t do it in order to reach a certain point, such as the end of the composition. If that were the purpose of music then obviously the fastest players would be the best. Also, when we are dancing we are not aiming to arrive at a particular place on the floor as in a journey. When we dance, the journey itself is the point, as when we play music the playing itself is the point. And exactly the same thing is true in meditation. Meditation is the discovery that the point of life is always arrived at in the immediate moment.” – Alan Watts

 

 

CMCS – Center for Mindfulness and Contemplative Studies

 

Age Healthily: Improve Cellular Health with Mindfulness

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“Simply responding to the physical symptoms of disease might make sense for treating an acute infection or fixing a broken leg, but to beat chronic age-related conditions such as diabetes, heart disease and dementia, we will need to embrace the fuzzy, subjective domain of the mind.” – Jo Marchant

 

Aging seems inevitable. But, different species age at different rates. Everyone knows for example that dogs’ life span is about 1/6th of the human life span. This suggests that there must be some biological mechanism that regulates aging. Recent genetic research is starting to uncover that mechanism. It has been found that the genes, coded on the DNA molecule, govern cellular processes in our bodies. One of the most fundamental of these processes is cell replication. Cells are constantly turning over. Dying cells or damaged are replaced by new cells. The cells turn over at different rates but most cells in the body are lost and replaced between every few days to every few months. Needless to say were constantly renewing ourselves.

 

As we age the tail of the DNA molecule called the telomere shortens. When it gets very short cells have a more and more difficult time reproducing and become more likely to produce defective cells. On a cellular basis this is what produces aging. As we get older the new cells produced are more and more defective. The shortening of the telomere occurs each time the cell is replaced. So, slowly as we age it gets shorter and shorter. This has been called a “mitotic clock.” This is normal. But, telomere shortening can also be produced by oxidative stress, which can be produced by psychological and physiological stress. This is mediated by stress hormones and the inflammatory response. So, chronic stress can accelerate the aging process. In other words, when we’re chronically stressed we get older faster.

 

Fortunately, there is a mechanism to protect the telomere. There is an enzyme in the body called telomerase that helps to prevent shortening of the telomere. It also promotes cell survival and enhances stress-resistance.  Research suggests that processes that increase telomerase activity tend to slow the aging process by protecting the telomere.  One activity that seems to increase telomerase activity and protect telomere length is mindfulness practice (see http://contemplative-studies.org/wp/index.php/2015/12/04/retreat-for-longevity/ and http://contemplative-studies.org/wp/index.php/2015/07/17/aging-healthily-yoga-and-cellular-aging/). Hence, engaging in mindfulness practices may protect the telomere and thereby slow the aging process.

 

In today’s Research News article “Telomerase activity and its association with psychological stress, mental disorders, lifestyle factors and interventions: A systematic review”

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Deng and colleagues review the published scientific literature on factors that influence telomerase activity. They report that chronic, long-term, psychological stress but not acute, short-term, stress reduced telomerase activity. They also report that Major Depressive Disorder is associated with reduced telomerase activity. Importantly, they find that diet, exercise, and mindfulness practices all increase telomerase activity. In particular, they found that “physical exercise, diet micronutrient supplementation, mindfulness meditation, Qigong practice or yoga mediation resulted in increase in telomerase activity.”

 

These are very exciting outcomes and suggest that mindfulness practices might contribute to longevity by reducing cellular aging. How might these very different practices increase telomerase activity? All of these mindfulness practices have been shown to reduce the psychological and physiological responses to stress (see http://contemplative-studies.org/wp/index.php/category/research-news/stress/). Since, chronic stress has been shown to reduce telomerase activity and in turn accelerate cellular aging, it would seem reasonable to conclude that practices that reduce stress responses would protect the individual from the deleterious effects of stress and increase telomerase activity. There may be other mechanisms involved, but this would seem to be the obvious one.

 

These findings suggest that mindfulness practices may improve longevity by protecting us from the damaging effects of chronic stress. By making us more mellow, we age slower.

 

So, age healthily: improve cellular health with mindfulness.

 

“it is possible that greater presence of mind promotes a healthy biochemical milieu and, in turn, cell longevity,” – Elizabeth Blackburn

 

CMCS – Center for Mindfulness and Contemplative Studies

 

Manage Anger with Meditation

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“Anger is nothing more than a strategy for finding happiness in the midst of a challenging world, but it’s not a very effective strategy. Mindfulness and compassion work much, much better.” – Bodhipaksa

 

The Buddha once said that “holding on to anger is like grasping a hot coal with the intent of throwing it at someone else; you are the one who gets burned.” In other words, anger is usually more harmful to ourselves than to the source of our anger.

 

Reflect for a moment on the last time you became angry at another driver for cutting you off in traffic. Did you respond like most people with anger? Did that anger actually have any impact, at all, on the other driver? Usually not. Did it have any impact on you? Perhaps upsetting you and causing you to drive in an aggressive manner toward the other driver. Did that actually do any good or did it just put you at increased risk of an accident? Did the anger carry over beyond the actual incident and affect your driving afterward and your actions and mood later in the day? Now, reflect for a moment on the last time you became angry at your significant other. Was it effective? How did that person respond? Did it actually hurt the one you care about? Did it harm your relationship? Most times, anger is not only counterproductive, but destructive.

 

Anger not only produces changes in our behavior and mood, it also produces changes in our physiology. It activates the “fight or flight” system in the body, sympathetic nervous, and releases activating hormones. The net result is an increase in blood pressure, heart rate, respiration rate, sweating, especially the palms, feeling hot in the neck/face, shaking or trembling, and decreased heart rate variability. These physical effects can be used to objectively measure anger responses. They are also stressful and if prolonged can be damaging to the individual’s health.

 

If we can control our anger, we will generally be a happier person. But, at times, it is very difficult to do so. Mindfulness and meditation can help. It has been shown to improve our ability to regulate our emotions including anger (see http://contemplative-studies.org/wp/index.php/category/research-news/emotions/).  Mindfulness appears to improve our ability not to suppress our emotions, but to fully experience them and yet be better able to respond to them constructively and adaptively.

 

In today’s Research News article “A single session of meditation reduces of physiological indices of anger in both experienced and novice meditators”

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Fennell and colleagues investigated the effect of a single 20-minute meditation on anger responses in experienced and naïve meditators. They induced anger by having participants vividly recall a recent incident where they became angry and to briefly write about it. In the naïve meditators, this produced a significant increase in self-reported anger and increased blood pressure, respiration rate, and decreased heart rate variability. But, the experienced meditators had no physiological response to the induction. They then had their participants meditate for 20 minutes and induced anger a second time. After meditation, the anger induction had very little effect with no significant changes in self-reported anger or blood pressure and decreased heart and respiration rates. This blunting of the anger response after meditation occurred for both the experienced and naïve meditators.

 

These results are remarkable. Even a single brief meditation is capable of producing a significant reduction in both subjective and physiological responses to anger, actually making it look more like relaxation than anger. This response appears to be learned with repeated meditation as experienced meditators appear to have this blunted response even without meditation while naïve meditators require the meditation. Hence, meditation lowers immediate anger responses and experience with meditation makes this chronic, allowing for lower anger responsivity all of the time.

 

These results suggest that meditation is an antidote to anger. This control of anger may be responsible for many of meditation’s beneficial effects, cooling off the “hot coal” and preventing the individual from getting “burned.”

 

So, manage anger with meditation.

 

“Once we have recognized our anger, we embrace it. This is the second function of mindfulness and it is a very pleasant practice. Instead of fighting, we are taking good care of our emotion. If you know how to embrace your anger, something will change.” ~ Thich Nhat Hanh
CMCS – Center for Mindfulness and Contemplative Studies

 

Don’t Give in to Food Temptation with Mindfulness

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“Eating is a natural, healthy, and pleasurable activity for satisfying hunger. However, in our food-abundant, diet-obsessed culture, eating is often mindless, consuming, and guilt-inducing instead. Mindful eating is an ancient mindfulness practice with profound modern implications and applications for resolving this troubled love-hate relationship with food.” – Am I Hungry

 

Obesity has become an epidemic in the industrialized world. In the U.S. the incidence of obesity, defined as a Body Mass Index (BMI) of 30 or above has more than doubled over the last 35 years. Currently more than 2 in 3 adults are considered to be overweight or obese and around 35% of the population meets the criteria for obesity. Although the incidence rates have appeared to stabilize, the fact that over a third of the population is considered obese is very troubling. Particularly troubling is that about one-third of children and adolescents are considered to be overweight or obese and half of those are obese. This is having a major impact on the health of the population. Obesity has been found to shorten life expectancy by eight years and extreme obesity by 14 years. This is because obesity is associated with cardiovascular problems such as coronary heart disease and hypertension, stroke, metabolic syndrome, diabetes, cancer, arthritis, and others. Obviously there is a need for effective treatments to prevent or treat obesity. But, despite copious research, drug development, and a myriad of dietary and exercise programs, there still is no safe and effective treatment.

 

Overweight and obesity result from an imbalance between energy intake and expenditure. One tactic to address the problem is to reduce intake.  Countless dietary programs to do just that have been proposed and tested, but the epidemic appears to be getting worse rather than better. One of the problems with intake in the modern world is much eating occurs mindlessly while the individual is otherwise occupied, perhaps with TV, reading, conversation, driving, work, etc. It has been shown that when distractions are present, the individual tends to eat more, and eat beyond the level where the individual feels full. So, recently attempts have been made to increase awareness of eating and decrease distractions.

 

Mindful eating involves paying attention to eating while it is occurring, including attention to the sight, smell, flavors, and textures of food, to the process of chewing and swallowing, and to the physiological feelings of hunger and fullness from the body. It is hoped that mindful eating may help reduce intake. Indeed, high levels of mindfulness are associated with lower levels of obesity (See http://contemplative-studies.org/wp/index.php/category/research-news/eating/) and mindfulness training has been shown to reduce binge eating, emotional eating, and external eating (See http://contemplative-studies.org/wp/index.php/2015/08/26/eat-mindfully-for-obesity/). These results are encouraging, so, there is a need to explore in detail how mindfulness has its effects on intake.

 

In today’s Research News article “Attention with a mindful attitude attenuates subjective appetitive reactions and food intake following food-cue exposure”

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Fisher and colleagues studied the effects of mindfulness on reactions to food cues and intake. They randomly assigned university students and staff to a mindfulness induction or a control condition. Participants received either a brief instruction in mindfulness followed by a brief breath awareness meditation or listened to a neutral story. They were then exposed to the sight of a number of attractive foods. This resulted in heightened hunger in the control participants but not the mindfulness participants. Afterwards the participants either practiced meditation or reflected on their experience for 10 minutes. Subsequently they were left for 5-minutes with a plate of cookies present that they were told was a reward for participation. The mindfulness group ate significantly fewer cookies than the control group.

 

These results are interesting and suggest that mindfulness training, even when brief, can reduce reactions to food cues and reduce intake. Although this was an artificial laboratory condition, the findings suggest that mindfulness can reduce mindless eating by reducing reactions to the presence of attractive foods. This, of course, does not show that mindfulness will reduce intake in the real world. But, it does demonstrate one of the ways that mindfulness might work to help control real world intake.

 

So, don’t give in to food temptation with mindfulness.

 

“Food reveals our connection with the earth. Each bite contains the life of the sun and the earth…. We can see and taste the whole universe in a piece of bread! Contemplating our food for a few seconds before eating, and eating in mindfulness, can bring us much happiness.” – Thich Nhat Hahn
CMCS – Center for Mindfulness and Contemplative Studies