Emotions

Reduce Sensitivity to Rejection with Non-Judging Mindfulness

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Reduce Sensitivity to Rejection with Non-Judging Mindfulness

 

By John M. de Castro, Ph.D.

 

“Simply acknowledging that rejection will hurt, whatever we do, can in itself be a relief. Much of our suffering comes from wishing that our experience was different to how it currently is. But mindfulness helps us to see and accept this moment, however we happen to find it, even if our moment is filled with feelings of unworthiness. The trick is to remember that unworthiness is a transitory feeling, never an absolute truth about us.” – The Mindfulness Project

 

Being rejected socially is a painful but common experience. Our sensitivity to rejection probably evolved to help maintain group cohesion which was essential during early human evolutionary development. So, it is normal and natural. But, being overly sensitive to rejection can be maladaptive not just to the individual but also to the group as it can accentuate withdrawal. Indeed, high sensitivity to rejection is characteristic of a number of mental illnesses including borderline personality disorder, avoidant personality disorder, depression, and social anxiety.

 

Mindfulness makes us more aware of ourselves and our emotions and improves our ability to cope with these emotions. As such, it may help with coping with rejection. Indeed, mindfulness has been shown to improve social relationships, including romantic relationships, and reduce our dependence on other people. Mindfulness has also been shown to improve the mental illnesses that are characterized by high levels of rejection sensitivity, including borderline personality disorder, depression, and social anxiety. So, it makes sense to hypothesize that mindfulness may be an antidote to high sensitivity to rejection.

 

In today’s Research News article “Dispositional mindfulness and rejection sensitivity: The critical role of nonjudgment.” See summary below or view the full text of the study at:

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC4809056/

Peters and colleagues examine the relationship of mindfulness to rejection sensitivity. They recruited college students and required them to complete online measures of five different facets of mindfulness, rejection sensitivity, and positive and negative emotions. They then preformed statistical analysis to determine the relationships between these variables.

 

They found that the mindfulness facets of acting with awareness, nonjudging, nonreactivity, and describing were all significantly negatively related to rejection sensitivity and negative emotions. When these mindfulness facets were included simultaneously in a multiple regression the mindfulness facets of acting with awareness, nonjudging, and nonreactivity remained as significant predictors of low rejection sensitivity, but nonjudging was by far the strongest predictor. In addition, nonjudging was found to moderate the relationship between rejection sensitivity and negative emotions, suggesting that nonjudging may protect the individual from the bad feelings produced by rejection.

 

It needs to be kept in mind that this study was correlational and thereby cannot determine causal connections. It is equally likely that rejection sensitivity interferes with mindfulness as that mindfulness reduces rejection sensitivity. Nevertheless, the results confirm the relationship between high levels of mindfulness, especially nonjudging and low levels of sensitivity to rejection. This relationship may occur by nonjudging protecting the individual from the negative emotions resulting from rejection. Judging experience can make it seem worse than it is and amplify the emotional consequences of the experience. So, by not judging an experience of rejection, the individual may be better able to keep the emotions elicited at a more normal and natural level.

 

So, reduce sensitivity to rejection with non-judging mindfulness.

 

“Rejections aren’t the end of the world but sometimes we can react as if they are. Being turned away from one opportunity makes you available for another. Ultimately, I encourage people not to take things so seriously. If that reaction arises, mindfulness practice can help people to back away from it and keep things in perspective.” – Arnie Kozak

 

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

Peters, J. R., Eisenlohr-Moul, T. A., & Smart, L. M. (2016). Dispositional mindfulness and rejection sensitivity: The critical role of nonjudgment. Personality and Individual Differences, 93, 125–129. http://doi.org/10.1016/j.paid.2015.06.029

 

Highlights

  • Examined relationships between facets of mindfulness and rejection sensitivity (RS)
  • RS was negatively associated with multiple mindfulness facets, especially nonjudging
  • Increased nonjudging reduced the association between RS and trait negative affect
  • Mindfulness, specifically nonjudging, may be protective against RS and its effects

Abstract

The pain of rejection is a crucial component of normal social functioning; however, heightened sensitivity to rejection can be impairing in numerous ways. Mindfulness-based interventions have been effective with several populations characterized by elevated sensitivity to rejection; however, the relationship between mindfulness and rejection sensitivity has been largely unstudied. The present study examines associations between rejection sensitivity and multiple dimensions of dispositional mindfulness, with the hypothesis that a nonjudgmental orientation to inner experiences would be both associated with decreased rejection sensitivity and attenuate the impact of sensitivity to rejection on general negative affect. A cross-sectional sample of undergraduates (n = 451) completed self-report measures of rejection sensitivity, dispositional mindfulness, and trait-level negative affect. Significant zero-order correlations and independent effects were observed between most facets of dispositional mindfulness and rejection sensitivity, with nonjudging demonstrating the largest effects. As predicted, rejection sensitivity was associated with negative affectivity for people low in nonjudging (β = .27, t = 5.12, p < .001) but not for people high in nonjudging (β = .06, t = .99, p = .324). These findings provide preliminary support for mindfulness, specifically the nonjudging dimension, as a protective factor against rejection sensitivity and its effects on affect.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC4809056/

Improve Emotional Regulation, Thereby Improving Mental Illness Symptoms, with Mindfulness

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Improve Emotional Regulation, Thereby Improving Mental Illness Symptoms, with Mindfulness

 

By John M. de Castro, Ph.D.

 

“Through mindfulness you can learn to turn your difficult emotions into your greatest teachers and sources of strength. Instead of ‘turning away’ from pain in avoidance we can learn to gently ‘turn towards’ what we’re experiencing. We can bring a caring open attention toward the wounded parts of ourselves and make wise choices about how to respond to ourselves and to life.” – Melissa O’Brien

 

Mindfulness practice has been shown to produce improved emotion regulation. Practitioners demonstrate the ability to fully sense and experience emotions, but respond to them in more appropriate and adaptive ways. In other words, mindful people are better able to experience yet control emotions. This is a very important consequence of mindfulness. Humans are very emotional creatures and these emotions can be very pleasant, providing the spice of life. But, when they get extreme they can produce misery and even mental illness. The ability of mindfulness training to improve emotion regulation is thought to be the basis for a wide variety of benefits that mindfulness provides to mental health and the treatment of mental illness especially depression and anxiety disorders.

 

In today’s Research News article “The Conditional Process Model of Mindfulness and Emotion Regulation: An Empirical Test.” See summary below or view the full text of the study at:

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5340204/

Curtiss and colleagues examine potential emotional regulation intermediaries between different facets of mindfulness and improvements in mental health. They posit that mindfulness, particularly non-reactivity, produces increased emotion regulation and this in turn produces improvements in the symptoms of mental illness, while observation interferes with emotion regulation, resulting in exacerbation of symptoms. They recruited adults who self-reported medically diagnosed mental illnesses. The participants completed on-line measures of mindfulness and emotion regulation and the symptoms of mental illness of anxiety, feeling evaluated by others, depression, obsessions, and compulsions.

 

They found that, as predicted, the higher the levels of mindful non-reactivity, the lower the levels of mental illness symptoms while the higher the levels of mindful observing, the higher the levels of symptoms. They then performed sophisticate statistical modelling to determine if the cognitive strategies of emotion regulation of suppression and reappraisal acted as intermediaries. They found that there were small effects of observing on both suppression and reappraisal but the main influence was a direct effect of observing of increasing symptoms. Non-reacting, on the other hand had a strong positive effect only on reappraisal which in turn lowered symptoms.

 

The cognitive emotion regulation strategy of suppression is a dampening maladaptive strategy involving attempts to inhibit unwanted thoughts or outward displays of emotion. Enhancing suppression is maladaptive and ineffective and results in heightened symptoms of mental illness. Only the mindfulness facet of observing increases suppression. Observing is an attentional process. It may heighten suppression by making the individual more aware of the symptoms, eliciting attempts to keep them in check. But, this is counterproductive, actually making things worse.

 

On the other hand, the cognitive emotion regulation strategy of reappraisal is an augmenting adaptive emotion regulation strategy, involving developing alternative or benign interpretations of a stressful situation to reduce distress. Reappraisal is particularly effective for people with mental illnesses in that these individuals often have interpretations of situations that reinforce and exacerbate the illness. Enhancing reappraisal, then, is adaptive, especially for people with mental illnesses, resulting in a lessening of the symptoms of mental illness. The mindfulness characteristic of non-reacting strongly increases reappraisal and thereby lessens symptoms. Non-reacting involves refraining from responding to emotions or thoughts in a reactive manner. This allows for reappraisal and thereby symptom improvement.

 

The study’s results are very interesting and support a model of an indirect effect of the mindfulness facet of non-reacting; improving the symptoms of mental illness by encouraging reappraisal. On the other hand, the mindfulness facet of observing makes symptoms worse directly and by increasing the maladaptive suppression strategy. Hence, the results suggest that mindfulness training should focus on non-reacting and minimize observing to improve mental health.

 

So, improve emotional regulation, thereby improving mental illness symptoms, with mindfulness.

 

“When we build awareness, such as through the practice of mindfulness, we notice our emotions more clearly and with less resistance. We recognize our mental habits and actively choose to leave things alone for a moment instead. ‘I’m in a bad mood, it’s not my fault or anyone else’s, and it will pass.’” – Mark Bertin

 

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

Curtiss, J., Klemanski, D. H., Andrews, L., Ito, M., & Hofmann, S. G. (2017). The Conditional Process Model of Mindfulness and Emotion Regulation: An Empirical Test. Journal of Affective Disorders, 212, 93–100. http://doi.org/10.1016/j.jad.2017.01.027

 

Abstract

Background

The conditional process model (CPM) of mindfulness and emotion regulation posits that specific mediators and moderators link these constructs to mental health outcomes. The current study empirically examined the central tenets of the CPM, which posit that nonreactivity moderates the indirect effect of observation on symptoms of emotional disorders through cognitive emotion regulation strategies.

Methods

A clinical sample (n=1667) of individuals from Japan completed a battery of self-report instruments. Several path analyses were conducted to determine whether cognitive emotion regulation strategies mediate the relationship between observation and symptoms of individual emotional disorders, and to determine whether nonreactivity moderated these indirect effects.

Results

Results provided support the CPM. Specifically, nonreactivity moderated the indirect effect of observation on symptoms through reappraisal, but it did not moderate the indirect effect of observation on symptoms through suppression.

Limitations

Causal interpretations are limited, and cultural considerations must be acknowledged given the Japanese sample

Conclusions

These results underscore the potential importance of nonreactivity and emotion regulation as targets for interventions.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5340204/

Improve Emotional Reactivity and Stress Responding with Mindfulness

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Improve Emotional Reactivity and Stress Responding with Mindfulness

 

By John M. de Castro, Ph.D.

 

“There are moments in life that are hard, painful, scary and difficult to endure. There are times when we feel anger, anxiety, grief, embarrassment, stress, remorse or other negative emotions. Through mindfulness you can learn to turn your negative emotions into your greatest teachers and sources of strength.” – Melli O’Brien

 

Mindfulness practice has been shown to produce improved emotion regulation. Practitioners demonstrate the ability to fully sense and experience emotions, but respond to them in more appropriate and adaptive ways. In other words, mindful people are better able to experience yet control emotions and not overreact to them. This is a very important consequence of mindfulness. Humans are very emotional creatures and these emotions can be very pleasant, providing the spice of life. But, when they get extreme they can produce misery and even mental illness. The ability of mindfulness training to improve emotion regulation is thought to be the basis for a wide variety of benefits that mindfulness provides to mental health and the treatment of mental illness especially depression and anxiety disorders.

 

Stress is an integral part of life. In fact, I’ve quipped that the definition of death is when stress ceases. People often think of stress as a bad thing. But, it is in fact essential to the health of the body. If we don’t have any stress, we call it boredom. In fact, we invest time and resources in stressing ourselves, e.g. ridding rollercoasters, sky diving, competing in sports, etc. If stress, is high or is prolonged, however, it can be problematic. It can damage our physical and mental health and even reduce our longevity, leading to premature deaths. So, it is important that we employ methods to either reduce or control our responses to it. Mindfulness practices have been found routinely to reduce the psychological and physiological responses to stress.

 

Mindfulness practices improve physiological and psychological responses to stress and also improve emotional reactivity. In today’s Research News article “Dispositional Mindfulness Uncouples Physiological and Emotional Reactivity to a Laboratory Stressor and Emotional Reactivity to Executive Functioning Lapses in Daily Life.” See summary below or view the full text of the study at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC4831864/

Feldman and colleagues examine the relationships between mindfulness, emotional reactivity, and stress responses in two experiments employing female undergraduate students. In the first experiment, they measured the students’ mindfulness and the levels of negative emotions. They were then required to complete a very stressful difficult laboratory task (mirror tracing) during which heart rate was measured as an indication of the physiological effects of stress. After completing the task, they were again measured for negative emotions. They found that mindfulness moderated the effect of physiological stress (heart rate) on negative emotions such that with low levels of mindfulness high physiological stress produced high negative emotions while at high levels of mindfulness there was no increase in negative emotions. So, “dispositional mindfulness was found to uncouple the association between degree of physiological arousal and subjective distress.”

 

In the second experiment, a new group of female students were measured for mindfulness and then completed measures daily of negative emotions and executive function lapses, things such as “I procrastinated on an important task,” “I forgot to do an important task.” “I had difficulty motivating myself,” “I was late for something important” and “I said something to someone that I later regretted.“ They found that on days when mindfulness was high negative emotions tended to be low. In addition, they found that mindfulness moderated the effect of executive function lapses on negative emotions such that with low levels of mindfulness executive function lapses produced high negative emotions while at high levels of mindfulness there was no increase in negative emotions.

 

These findings suggest that mindfulness uncouples the associations between degree of either physiological arousal or executive function lapses and negative emotions. This further suggests that being high in mindfulness is associated with a greater ability for emotional regulation, lowering emotional reactivity in the face of either physiological or psychological stress. This is another interesting example of how mindfulness improves the individual’s ability to cope effectively with stress and regulate their emotions. This should have ramifications for improving the individual’s physical and mental health.

 

So, improve emotional reactivity and stress responding with mindfulness.

 

“Then I see what is happening. Ah, agitation is here. By making time for meditation, I get to more consciously connect with myself and my state of being, and I realize that my sense of urgency is actually fuelled from a physical state of tension and stress.” – Elise Bialylew

 

CMCS – Center for Mindfulness and Contemplative Studies

 

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

 

Study Summary

Feldman, G., Lavalle, J., Gildawie, K., & Greeson, J. M. (2016). Dispositional Mindfulness Uncouples Physiological and Emotional Reactivity to a Laboratory Stressor and Emotional Reactivity to Executive Functioning Lapses in Daily Life. Mindfulness, 7(2), 527–541. http://doi.org/10.1007/s12671-015-0487-3

 

Abstract

Both dispositional mindfulness and mindfulness training may help to uncouple the degree to which distress is experienced in response to aversive internal experience and external events. Because emotional reactivity is a transdiagnostic process implicated in numerous psychological disorders, dispositional mindfulness and mindfulness training could exert mental health benefits, in part, by buffering emotional reactivity. The present studies examine whether dispositional mindfulness moderates two understudied processes in stress reactivity research: the degree of concordance between subjective and physiological reactivity to a laboratory stressor (Study 1); and the degree of dysphoric mood reactivity to lapses in executive functioning in daily life (Study 2). In both studies, lower emotional reactivity to aversive experiences was observed among individuals scoring higher in mindfulness, particularly non-judging, relative to those scoring lower in mindfulness. These findings support the hypothesis that higher dispositional mindfulness fosters lower emotional reactivity. Results are discussed in terms of implications for applying mindfulness-based interventions to a range of psychological disorders in which people have difficulty regulating emotional reactions to stress.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC4831864/

Improve Emotions in Quitting Smokers by Increasing Relaxation with Mindfulness

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Improve Emotions in Quitting Smokers by Increasing Relaxation with Mindfulness

 

By John M. de Castro, Ph.D.

 

“Depressed individuals tend to smoke at higher rates; at the same time, depressive symptoms make it more difficult to quit. Consequently, depressed individuals suffer from a higher rate of smoking-related diseases. Developing and implementing effective smoking cessation interventions for this vulnerable population is a public health priority.” – Haruka Minami

 

“Tobacco use remains the single largest preventable cause of death and disease in the United States. Cigarette smoking kills more than 480,000 Americans each year, with more than 41,000 of these deaths from exposure to secondhand smoke. In addition, smoking-related illness in the United States costs more than $300 billion a year. In 2013, an estimated 17.8% (42.1 million) U.S. adults were current cigarette smokers.”  (Centers for Disease Control and Prevention).

 

There are a wide variety of methods and strategies to quit smoking which are to only a very limited extent effective. According to the National Institutes of Health, about 40% of smokers who want to quit make a serious attempt to do so each year, but fewer than 5% actually succeed. Most people require three or four failed attempts before being successful. One problem is that nicotine is one of the most addictive substances known and withdrawal from nicotine is very stressful, producing many physical and psychological problems, including negative emotional states and depression. In essence the addict feels miserable without the nicotine. This promotes relapse to relieve the discomfort.

 

Better methods to quit which can not only promote quitting but also prevent relapse are badly needed. Mindfulness practices have been found to be helpful in treating addictions, including nicotine addiction, and reducing the risk of relapse. But, it is not known how mindfulness produces these beneficial effects. One possibility is that mindfulness training helps to relieve the stress, negative emotions, and depression that accompanies nicotine withdrawal. In today’s Research News article “Coping Mediates the Association of Mindfulness with Psychological Stress, Affect, and Depression Among Smokers Preparing to Quit.” See summary below or view the full text of the study at:

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5296771/

Vidrine and colleagues examine this issue by studying the relationship of mindfulness to stress, negative emotions, and depression in smokers entering a smoking cessation treatment program. They recruited adult smokers from an urban population who were willing to partake in a mindfulness-based quitting smoking program. Prior to the therapy program the participants completed measures of nicotine dependence, mindfulness, coping mechanisms, positive and negative emotions, and depression.

 

Analyzing these responses, they found that the higher the levels of mindfulness the lower the levels of perceived stress, negative emotions, and depression and the higher the levels of positive emotions. In other words, being mindful was associated with better emotional health. In addition, they found that that the higher the levels of mindfulness the greater use of coping methods of catharsis, seeking social support, religion, and relaxation. Hence, mindful people used adaptive methods to cope with discomfort and stress. Employing a sophisticated statistical technique of mediation analysis, they were able to demonstrate that mindfulness increased coping through relaxation which resulted in reduced perceived stress and depression, and higher positive emotions. They were also able to demonstrate that coping with catharsis was able to magnify the association of mindfulness with lower negative emotions.

 

These results are very interesting and suggest that mindfulness may be able to assist in smoking cessation by reducing the negative consequences of nicotine withdrawal, in particular by increasing relaxation which in turn reduces perceived stress and depression, and heightens positive feelings. They also suggest that the coping strategy of catharsis acts by amplifying the ability of mindfulness to reduce negative feelings. These findings have implications for smoking cessation. They suggest that including relaxation and catharsis practices in a mindfulness-based smoking cessation treatment program might strengthen its ability to assist the smoker to quit.

 

So, improve emotions in quitting smokers by increasing relaxation with mindfulness.

 

“Mindfulness seems to be beneficial by helping smokers cope with craving. Cigarette craving can be a powerful motivator, and one of the major reasons for relapse. But mindfulness is effective at helping people cope with strong emotions, such as those experienced with depression, anxiety, and pain.” – Cecilia Westbrook

 

 

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

Jennifer Irvin Vidrine, Michael S. Businelle, Lorraine R. Reitzel, Yumei Cao, Paul M. Cinciripini, Marianne T. Marcus, Yisheng Li, David W. Wetter. Coping Mediates the Association of Mindfulness with Psychological Stress, Affect, and Depression Among Smokers Preparing to Quit. Mindfulness (N Y),  2015 Jun; 6(3): 433–443. doi: 10.1007/s12671-014-0276-4

 

Abstract

It is not surprising that smoking abstinence rates are low given that smoking cessation is associated with increases in negative affect and stress that can persist for months. Mindfulness is one factor that has been broadly linked with enhanced emotional regulation. This study examined baseline associations of self-reported trait mindfulness with psychological stress, negative affect, positive affect, and depression among 158 smokers enrolled in a smoking cessation treatment trial. Several coping dimensions were evaluated as potential mediators of these associations. Results indicated that mindfulness was negatively associated with psychological stress, negative affect and depression, and positively associated with positive affect. Furthermore, the use of relaxation as a coping strategy independently mediated the association of mindfulness with psychological stress, positive affect, and depression. The robust and consistent pattern that emerged suggests that greater mindfulness may facilitate cessation and attenuate vulnerability to relapse among smokers preparing for cessation. Furthermore, relaxation appears to be a key mechanism underlying these associations.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5296771/

 

 

Modulate Brain Processing of Emotions with Religious Chanting

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Modulate Brain Processing of Emotions with Religious Chanting

 

By John M. de Castro, Ph.D.

 

“Mantras – properly practiced –  turn negative emotions into life-enriching creativity. It’s that simple and that powerful.” – Eric Klein

 

Alternative and Complementary techniques have been growing in acceptance and use over the last couple of decades. With good reason. They have been found to be beneficial for physical and mental health. Contemplative practices have been shown to improve health and well-being. These include mindfulness practices, meditation, yoga, mindful movement practices such as tai chi and qigong, and spiritual practices such as contemplative prayer. These practices, when engaged in over a period of time, have been shown to change brain structure and electrical activity relatively permanently in a process known as neuroplasticity.

 

One ancient practice that is again receiving acceptance and use is chanting. It is a very common component of many contemplative practices. Chanting is claimed to be helpful in contemplative practice and to help improve physical and mental well-being. But, there is very little empirical research on chanting or their effectiveness. One problem in studying chanting is that they are embedded in a contemplative practice. It is difficult then to separate the effects of the chanting from that of the overall practice. So, it is important to study the effects of chanting while isolating and extracting them from the practices.

 

Contemplative practices have also been shown to improve emotion regulation, allowing the practitioner to completely feel emotions but reducing the reactivity to them. Emotions, however are difficult to measure directly. One method to indirectly 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 event-related 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 N100 response in the ERP is a negative going response occurring around a tenth of a second following a visual stimulus presentation. The N100 response has been associated with the engagement of visual attention. So, the N100 response is often used as a measure of brain attentional engagement with the larger the negative change the greater the attentional focus. The late positive potential (LPP) response in the ERP is a positive going response occurring between 3 and 6 tenths of a second following stimulus presentation. The LPP response has been associated with the presence of emotional information. As such, these electrical responses can be used to measure the brains response to emotional laden stimuli and can perhaps measure brain process of emotion regulation.

 

In today’s Research News article “Repetitive Religious Chanting Modulates the Late-Stage Brain Response to Fear- and Stress-Provoking Pictures.” See summary below or view the full text of the study at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5223166/

Gao and colleagues studied isolated chanting effects on emotion processing in the brain by recording event-related potentials, ERPs to emotion laden pictures while chanting. They recruited male and female adult, 42-50 years of age, Buddhists who had extensive experience with Buddhist chanting. They were presented with either neutral or emotionally negative pictures for 2 seconds while chanting for 20 seconds a religious chant, the word “Buddha”, or a secular chant, the words “Santa Claus”, or no chant. During each of the six, randomly presented conditions brain electrical activity was monitored with EEG electrodes and the electrical responses to the pictures was recorded (Event-Related Potentials, ERPs). To measure the physiological changes corresponding to negative emotions, electrocardiogram and galvanic skin response data were also collected.

 

They found that the N100 component was increased by viewing emotionally negative pictures but did not differ between chanting conditions. Hence, the negative pictures engaged visual attention equally regardless of chanting. They found that the LPP was strongest in the central-parietal regions of the brain. Viewing neutral pictures did not affect the LPP, but emotionally negative pictures produced a much smaller LPP responses, except in the chanting “Buddha” condition. This was not true for either no chant or chanting “Santa Clause.” Hence, the smaller late positive potential (LPP) in response to emotionally negative pictures while chanting “Buddha” was the same as that to neutral pictures. This indicates that emotion regulation is improved when engaging in the religious but not secular chanting.

 

These findings are interesting. Although the ERP is an indirect measure of brain activity to emotional stimuli, the late positive potential is associated with emotion regulation. The results suggest then that the smaller LPP response to emotionally negative pictures while chanting “Buddha”, is indicative of better emotion processing when engaged in a chant that has religious significance. Hence, the results suggest that religious chanting improves the important processes of regulating the responses to emotions. This suggests that spiritually significant activity may better prepare individuals to respond appropriately to their emotions.

 

So, modulate brain processing of emotions with religious chanting.

 

“The scans showed decreased blood flow to the parts of the brain that control emotion while chanting Om, when compared to another phrase. This suggests that the different forms of chanting prescribed in various mindfulness techniques (yoga or mindfulness meditation) can help manage negative emotions when practiced regularly.” – Pavitra Jayaraman

 

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

Gao, J., Fan, J., Wu, B. W., Halkias, G. T., Chau, M., Fung, P. C., … Sik, H. (2016). Repetitive Religious Chanting Modulates the Late-Stage Brain Response to Fear- and Stress-Provoking Pictures. Frontiers in Psychology, 7, 2055. http://doi.org/10.3389/fpsyg.2016.02055

 

Abstract

Chanting and praying are among the most popular religious activities, which are said to be able to alleviate people’s negative emotions. However, the neural mechanisms underlying this mental exercise and its temporal course have hardly been investigated. Here, we used event-related potentials (ERPs) to explore the effects of chanting the name of a Buddha (Amitābha) on the brain’s response to viewing negative pictures that were fear- and stress-provoking. We recorded and analyzed electroencephalography (EEG) data from 21 Buddhists with chanting experience as they viewed negative and neutral pictures. Participants were instructed to chant the names of Amitābha or Santa Claus silently to themselves or simply remain silent (no-chanting condition) during picture viewing. To measure the physiological changes corresponding to negative emotions, electrocardiogram and galvanic skin response data were also collected. Results showed that viewing negative pictures (vs. neutral pictures) increased the amplitude of the N1 component in all the chanting conditions. The amplitude of late positive potential (LPP) also increased when the negative pictures were viewed under the no-chanting and the Santa Claus condition. However, increased LPP was not observed when chanting Amitābha. The ERP source analysis confirmed this finding and showed that increased LPP mainly originated from the central-parietal regions of the brain. In addition, the participants’ heart rates decreased significantly when viewing negative pictures in the Santa Claus condition. The no-chanting condition had a similar decreasing trend although not significant. However, while chanting Amitābha and viewing negative pictures participants’ heart rate did not differ significantly from that observed during neutral picture viewing. It is possible that the chanting of Amitābha might have helped the participants to develop a religious schema and neutralized the effect of the negative stimuli. These findings echo similar research findings on Christian religious practices and brain responses to negative stimuli. Hence, prayer/religious practices may have cross-cultural universality in emotion regulation. This study shows for the first time that Buddhist chanting, or in a broader sense, repetition of religious prayers will not modulate brain responses to negative stimuli during the early perceptual stage, but only during the late-stage emotional/cognitive processing.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5223166/

Control Your Emotions with Mindfulness

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Control Your Emotions with Mindfulness

 

By John M. de Castro, Ph.D.

 

“Feelings are often labelled as positive (happy, confident, joyful, brave, etc) or negative (sad, scared, hurt, angry etc). In mindfulness practice, feelings are not good or bad; they just are what they are – emotions that might be comfortable or uncomfortable, easy or difficult.” – Living Well

 

Mindfulness practice has been shown to produce improved emotion regulation. Practitioners demonstrate the ability to fully sense and experience emotions, but respond to them in more appropriate and adaptive ways. In other words, mindful people are better able to experience yet control emotions. This is a very important consequence of mindfulness. Humans are very emotional creatures and these emotions can be very pleasant, providing the spice of life. But, when they get extreme they can produce misery and even mental illness. The ability of mindfulness training to improve emotion regulation is thought to be the basis for a wide variety of benefits that mindfulness provides to mental health and the treatment of mental illness especially depression and anxiety disorders.

 

There is a widespread problem in the west that many people don’t seem to like themselves. The self-dislike sometimes means that the individual dislikes every aspect of themselves; but most frequently people only don’t like certain aspects of themselves. Often it is there physical appearance, their school achievement, their career, their social behavior, etc. Making matters worse, they tend to overlook their strengths and discount them, focusing instead in the parts that they find problematic. This self-dislike is characteristic of depression. The antidote to self-dislike is self-compassion. Self-compassion is “treating oneself with kindness and understanding when facing suffering, seeing one’s failures as part of the human condition, and having a balanced awareness of painful thoughts and emotions” – Kristin Neff. Self-compassion has been demonstrated to be associated with better mental health.

 

Mindfulness and self-compassion are highly related and both are associated with better physical and mental health. But, it is not known which or both may be responsible for the benefits. In today’s Research News article “Mindfulness and Self-compassion as Unique and Common Predictors of Affect in the General Population.” See:

https://www.facebook.com/ContemplativeStudiesCenter/photos/a.628903887133541.1073741828.627681673922429/1477031045654150/?type=3&theater

or see summary below or view the full text of the study at:

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5107192/

López and colleagues examine the relative effectiveness of mindfulness and self-compassion to influence depression and both positive and negative emotions. They recruited a large representative national sample (the Netherlands), aged 20 to 96. They completed scales measuring five aspects of mindfulness, observe, describe, act with awareness, non-judgement and non-reactivity; two aspects of self-compassion, positive self-compassion (i.e., self-kindness, common humanity, and mindfulness) and negative self-compassion (i.e., self-judgment, isolation and over-identification); depression; and positive and negative emotions. They then applied a sophisticated statistical technique, multiple regression analysis, to explore which aspects of mindfulness and self-compassion predicted depression and emotions.

 

They found that the higher the levels of the mindfulness facets of act with awareness and non-judgement and the lower the levels of negative self-compassion, the lower the levels of depression and negative emotions, while the higher the levels the mindfulness facets of describe and non-reactivity and positive self-compassion, the higher the levels of positive emotions. When the combined effects of mindfulness and self-compassion were looked at, they equally predicted depression and negative emotions, but only mindfulness predicted positive emotions.

 

These are interesting results that suggest that mindfulness is associated with lower depression and negative emotions and higher positive emotions, in other words, improved mood and mental health. On the other hand, the results suggest that a harsh negative view of oneself (negative self-compassion) contributes to depression and negative feelings. An inference from these results is that improving mindfulness and self-like may importantly contribute to the mood and mental health of the general population. It remains for future research to determine if actively training mindfulness and self-liking will have these benefits.

 

So, control your emotions with mindfulness.

 

“The skills involved in emotion regulation may be fostered by becoming aware of emotions and by learning how to manage them without pushing them away or getting tangled up in them. Emotions are not static. Therefore, to train in the skills of emotion awareness, identification, and management, it is useful to practice noticing them “on the spot.” Mindfulness is the practice of purposeful attention without judgment. Mindfulness meditation is simply the practice of being aware of present-moment experience without trying to push it away or over-engage. Mindfulness helps train the mind to pay attention and notice, so that action can be taken with greater reflection.” – Learning to Breathe

 

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 Twitter @MindfulResearch

 

Study Summary

López, A., Sanderman, R., & Schroevers, M. J. (2016). Mindfulness and Self-compassion as Unique and Common Predictors of Affect in the General Population. Mindfulness, 7(6), 1289–1296. http://doi.org/10.1007/s12671-016-0568-y

 

Abstract

In contrast to the increased research interest in the benefits of mindfulness and self-compassion, relatively few studies have examined their unique and combined effects in predicting affect. This cross-sectional study examined the predictive value of mindfulness and self-compassion for depressive symptoms, negative affect, and positive affect in a large representative sample of community adults (N = 1736). The Five Facets of Mindfulness Questionnaire (FFMQ) was used as a measure of mindfulness and the Self-Compassion Scale (SCS) as a measure of self-compassion. Five FFMQ facets were explored: observe, describe, act with awareness, non-judgment, and non-reactivity. Two SCS facets were explored: its positive items (SCS Pos) and its negative items (SCS Neg). When simultaneously examining all seven facets of mindfulness and self-compassion, three of the five FFMQ facets and SCS Neg significantly predicted both depressive symptoms and negative affect, with SCS Neg and act with awareness being the strongest predictors. These findings suggest that a harsh attitude towards oneself and a lack of attention when acting have the greatest value in predicting the presence of psychological symptoms. With respect to positive affect, four of the five FFMQ facets (except non-judgment) were significant predictors, with no unique predictive value of the two SCS’s facets, suggesting that mindfulness is a more important predictor of positive affect than self-compassion, as measured by the FFMQ and SCS.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5107192/

 

Improve Personality and Well-being with a Meditation Retreat

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Improve Personality and Well-being with a Meditation Retreat

 

By John M. de Castro, Ph.D.

 

“Even if you’re terrified, even if you have no interest in being a monk and you’re not an extremist by nature, I know that sitting in silence for 10 days will blow your mind.” – MeiMei Fox

 

Retreat can be a powerful experience. But, in some ways, is like being on vacation. Everything is taken care of, beds made, towels and linens provided, all meals prepared, and time is dictated by a detailed schedule of meditations, talks, question and answer periods, and reflective time. All the individual has to do is show up, meditate, relax, contemplate and listen. The retreatants are terribly spoiled! That seeming ease, however, is deceptive. Retreat is actually quite difficult and challenging. It can be very tiring as it can run from early in the morning till late at night every day. It can also be physically challenging as engaging in sitting meditation repeatedly over the day is guaranteed to produce many aches and pains in the legs, back, and neck. But the real challenges are psychological, emotional, and spiritual. Retreat can be a real test.

 

Retreat isn’t all relaxation and fun. Far from it. The darkness can descend. During silent retreat, deep emotional issues can emerge and may even overwhelm the individual. Many participants will spontaneously burst out in tears. Others may become overwhelmed with fear and anxiety and break out in cold sweats, and still others are sleepless and tormented. How can this be, that something so seemingly peaceful as silent retreat can be so emotionally wrenching? The secret is that the situation removes the minds ability to hide and distract.

 

Humans have done a tremendous job of providing distractions for the mind including books, movies, magazines, music, television, sports, amusement parks, surfing the internet, tweeting, texting, etc. Any time troubling thoughts or memories of traumatic experiences begin to emerge in everyday life, the subject can easily be changed by engaging in a distraction. So, the issues never have to truly be confronted. But, in silent retreat there is no escape. Difficult issues emerge and there is no place to hide. They must be confronted and experienced. For some people this may be the first time in their entire life that they’ve had to directly face themselves and their darkest thoughts. It’s no wonder that retreat can be so wrenching.

 

With all these difficulties, why would anyone want to put themselves through such an ordeal and go on a meditation retreat? People go because retreat has many profound and sometimes life altering benefits. The benefits of retreat were investigated in today’s Research News article “Psychological Effects of a 1-Month Meditation Retreat on Experienced Meditators.” See:

https://www.facebook.com/ContemplativeStudiesCenter/photos/a.628903887133541.1073741828.627681673922429/1469065896450665/?type=3&theater

or see summary below or view the full text of the study at:

http://journal.frontiersin.org/article/10.3389/fpsyg.2016.01935/full?utm_source=newsletter&utm_medium=email&utm_campaign=Psychology-w51-2016

Montero-Marin and colleagues recruited experienced meditators who participated in a 1-month Vipassana meditation retreat, with 8-9 hours of meditation and 1-2 hours of teaching each day, and compared them to a control group of experienced meditators matched on gender, age, ethnicity, educational, and type of meditation practice. They were measured before and after the retreat for non-attachment, decentering, mindfulness, loving kindness, compassion, joy, and acceptance toward both the self and others, positive and negative affect, satisfaction with life, temperament, and character.

 

They found that following the retreat participants, compared to controls, showed increased non-attachment, observing, mindfulness, positive-affect, balance-affect, and cooperativeness; and decreased describing, negative-others, reward-dependence and self-directedness. Employing a sophisticated statistical technique, they were able to show that non-attachment had a mediating role in decentring, acting aware, non-reactivity, negative-affect, balance-affect and self-directedness; and a moderating role in describing and positive others, with both mediating and moderating effects on satisfaction with life. Hence, attending a 1-month retreat produced improvements in non-attachment, which, in turn, produced improvements in mindfulness, positive emotions, temperament and character.

 

These are important results demonstrating the ability of participation in retreat to powerfully affect an individual beyond what is accomplished by long-term experience meditating. Concentrated practice over an extended period during retreat appears to magnify the effects of meditation, producing even greater positive benefits to the individual. Hence, even though retreat can be difficult, physically and emotionally, it is clear that its benefits, for many, far exceed its costs. This isn’t even considering the powerful spiritual experiences that can occur during retreat. This might account for the popularity of retreat and why it has been seen as an essential component of practice over hundreds of years.

 

So, improve personality and well-being with a meditation retreat.

 

“The retreat helped me realize that I’m full of desire, of longings for raw experience, and unbelievably controlling of how my life is lived. It sounds simple, but one week of silence may give you a hint, maybe more reliably than almost anything else, of who you are.” – Tim Wu

 

CMCS – Center for Mindfulness and Contemplative Studies

 

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

 

Study Summary

Montero-Marin J, Puebla-Guedea M, Herrera-Mercadal P, Cebolla A, Soler J, Demarzo M, Vazquez C, Rodríguez-Bornaetxea F and García-Campayo J (2016) Psychological Effects of a 1-Month Meditation Retreat on Experienced Meditators: The Role of Non-attachment. Front. Psychol. 7:1935. doi: 10.3389/fpsyg.2016.01935

 

Background: There are few studies devoted to assessing the impact of meditation-intensive retreats on the well-being, positive psychology, and personality of experienced meditators. We aimed to assess whether a 1-month Vipassana retreat: (a) would increase mindfulness and well-being; (b) would increase prosocial personality traits; and (c) whether psychological changes would be mediated and/or moderated by non-attachment.

Method: A controlled, non-randomized, pre-post-intervention trial was used. The intervention group was a convenience sample (n = 19) of experienced meditators who participated in a 1-month Vipassana meditation retreat. The control group (n = 19) comprised matched experienced meditators who did not take part in the retreat. During the retreat, the mean duration of daily practice was 8–9 h, the diet was vegetarian and silence was compulsory. The Experiences Questionnaire (EQ), Non-attachment Scale (NAS), Positive and Negative Affect Schedule (PANAS), Satisfaction With Life Scale (SWLS), Temperament Character Inventory Revised (TCI-R-67), Five Facets Mindfulness Questionnaire (FFMQ), Self-Other Four Immeasurables (SOFI) and the MINDSENS Composite Index were administered. ANCOVAs and linear regression models were used to assess pre-post changes and mediation/moderation effects.

Results: Compared to controls, retreatants showed increases in non-attachment, observing, MINDSENS, positive-affect, balance-affect, and cooperativeness; and decreases in describing, negative-others, reward-dependence and self-directedness. Non-attachment had a mediating role in decentring, acting aware, non-reactivity, negative-affect, balance-affect and self-directedness; and a moderating role in describing and positive others, with both mediating and moderating effects on satisfaction with life.

Conclusions: A 1-month Vipassana meditation retreat seems to yield improvements in mindfulness, well-being, and personality, even in experienced meditators. Non-attachment might facilitate psychological improvements of meditation, making it possible to overcome possible ceiling effects ascribed to non-intensive practices.

http://journal.frontiersin.org/article/10.3389/fpsyg.2016.01935/full?utm_source=newsletter&utm_medium=email&utm_campaign=Psychology-w51-2016

Improve Neural Regulation of Negative Emotions with Mindfulness

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Improve Neural Regulation of Negative Emotions with Mindfulness

 

By John M. de Castro, Ph.D.

 

“Meditation might help depression, stress and anxiety but it’s not a ‘positive thinking’ tool that pretends everything is fine when it isn’t. It’s a way of being able to be with things as they are, in pain or in grief. It’s a way of being able to experience those inevitable parts of life, without your brain running away with its thoughts and making things worse, or pushing them away and resisting them.  It’s a way of being happy when we are happy, and to be fully present with our happiness, without holding onto that feeling too tightly because we fear the alternative.  And that’s where true peace lives.” – Ruth Rosselson

 

We’re very emotional creatures. Without emotion, life is flat and uninteresting. They are so important to us that they affect mostly everything that we do and say and can even be determinants of life or death. Anger, fear, and hate can lead to murderous consequences. Anxiety and depression can lead to suicide. At the same time love, joy, and happiness can make life worth living. Our emotions also affect us physically with positive emotions associated with health, well-being, and longevity and negative emotions associated with stress, disease, and shorter life spans.

 

There is a prevalent popular notion that to effectively deal with negative emotions such as grief and sadness, they have to be fully expressed and experienced. This is in general true as repression of powerful emotions can have long-term negative consequences. But, overexpressing emotions such that they become a focus of worry and rumination also has negative consequences. So, the key to dealing with powerful negative emotions is the middle way, to allow their expression, but then letting them go and moving on. A method to enhance this middle way is mindfulness. It has been shown to improve emotion regulation. People either spontaneously high in mindfulness or trained in mindfulness are better able to be completely in touch with their emotions and feel them completely, while being able to respond to them more appropriately and adaptively. In other words, mindful people are better able to experience yet control emotions. The ability of mindfulness training to improve emotion regulation is thought to be the basis for a wide variety of benefits that mindfulness provides to mental health.

 

Mindfulness appears to act on emotions by producing relatively permanent changes to the nervous system, increasing the activity, size, and connectivity of some structures while decreasing it for others in a process known as neuroplasticity. So, mindfulness practice appears to affect emotion regulation by producing neuroplastic changes to the structures of the nervous system that underlie emotion. In today’s Research News article “Minding One’s Emotions: Mindfulness Training Alters the Neural Expression of Sadness.” See:

https://www.facebook.com/ContemplativeStudiesCenter/photos/a.628903887133541.1073741828.627681673922429/1456402104383711/?type=3&theater

or see summary below or view the full text of the study at:

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5017873/

Farb and colleagues investigate the nervous system’s response to a negative emotion, sadness, in people trained in mindfulness. They recruited participants and randomly assigned them to either receive an 8-week Mindfulness-Based Stress Reduction (MBSR) program or to a wait-list control group. Before and after training the participants were measured for anxiety, depression, and symptoms of psychopathology. Following training the participants had sadness induced by having them watch 3-min film clips from sad vs. neutral movies. They watched the movies while their brains were scanned with functional Magnetic Resonance Imaging (f-MRI).

 

They found that MBSR produced significant decreases in anxiety, depression, and in symptoms of psychopathology that were not apparent in the wait-list control group. Watching the sad movie clips, the sadness induction, produced a significant increase in sadness and in the activity in the brain structures associated with the Default Mode Network (DMN) that normally gets activated by self-reflective and ruminating thinking. Significantly, they found that the group who received MBSR training had a significantly lower neural response in the DMN to the sadness induction. This occurred in spite of the fact that the sadness induction produced equivalent increases in sadness in both groups. At the same time, the MBSR group showed a greater activation of the visceral and somatosensory areas of the cortex.

 

These findings suggest that mindfulness training improves mental health by altering the neural response to negative emotional states, in this case sadness. The fact that the responses of the visceral and somatosensory areas were heightened in the mindfulness trained participants suggests that they felt the emotional state more deeply. At the same time, the reduced activation of the Default Mode Network (DMN) in the mindfulness trained participants suggests that sadness produced less self-reflection, worry, and rumination. This suggests that the brain better regulates the response to the emotions after mindfulness training. Hence the finding suggest that mindfulness training improves the brain’s emotion regulation processes and thereby reduces anxiety, depression and the symptoms of psychopathology.

 

So, improve neural regulation of negative emotions with mindfulness.

 

“When I despair, I remember that all through history the way of truth and love have always won. There have been tyrants and murderers, and for a time, they can seem invincible, but in the end, they always fall. Think of it – always.”- Mahatma Gandhi

 

CMCS – Center for Mindfulness and Contemplative Studies

 

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

 

Study Summary

Farb, N. A. S., Anderson, A. K., Mayberg, H., Bean, J., McKeon, D., & Segal, Z. V. (2010). Minding One’s Emotions: Mindfulness Training Alters the Neural Expression of Sadness. Emotion (Washington, D.C.), 10(1), 25–33. http://doi.org/10.1037/a0017151

 

Abstract

Recovery from emotional challenge and increased tolerance of negative affect are both hallmarks of mental health. Mindfulness training (MT) has been shown to facilitate these outcomes, yet little is known about its mechanisms of action. The present study employed functional MRI (fMRI) to compare neural reactivity to sadness provocation in participants completing 8 weeks of MT and waitlisted controls. Sadness resulted in widespread recruitment of regions associated with self-referential processes along the cortical midline. Despite equivalent self-reported sadness, MT participants demonstrated a distinct neural response, with greater right-lateralized recruitment, including visceral and somatosensory areas associated with body sensation. The greater somatic recruitment observed in the MT group during evoked sadness was associated with decreased depression scores. Restoring balance between affective and sensory neural networks—supporting conceptual and body based representations of emotion— could be one path through which mindfulness reduces vulnerability to dysphoric reactivity.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5017873/

 

Meditation Improves Well-Being but How You Meditate Can Make a Difference

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By John M. de Castro, Ph.D.

 

“science confirms the experience of millions of practitioners: meditation will keep you healthy, help prevent multiple diseases, make you happier, and improve your performance in basically any task, physical or mental.” – Giovanni Dienstmann

 

Meditation training has been shown to improve health and well-being. It has also been found to be effective for a large array of medical and psychiatric conditions, either stand-alone or in combination with more traditional therapies. As a result, meditation training has been called the third wave of therapies. One problem with understanding meditation effects is that there are, a wide variety of meditation techniques and it is not known which work best for improving different conditions.

 

Four types of meditation are the most commonly used practices for research purposes. In body scan meditation, the individual focuses on the feelings and sensations of specific parts of the body, systematically moving attention from one area to another. Loving kindness meditation is designed to develop kindness and compassion to oneself and others. The individual systematically pictures different individuals from self, to close friends, to enemies and wishes them happiness, well-being, safety, peace, and ease of well-being. In focused attention meditation, the individual practices paying attention to a single meditation object, learns to filter out distracting stimuli, including thoughts, and learns to stay focused on the present moment, filtering out thoughts centered around the past or future. On the other hand, in open monitoring meditation, the individual opens up awareness to everything that’s being experienced regardless of its origin. These include bodily sensations, external stimuli, and even thoughts. The meditator just observes these stimuli and lets them arise, and fall away without paying them any further attention.

 

These techniques have common properties of restful focused attention, but there are large differences. These differences are likely to produce different effects on the practitioner. In today’s Research News article “Phenomenological Fingerprints of Four Meditations: Differential State Changes in Affect, Mind-Wandering, Meta-Cognition, and Interoception Before and After Daily Practice Across 9 Months of Training.” See:

https://www.facebook.com/ContemplativeStudiesCenter/photos/a.628903887133541.1073741828.627681673922429/1440840735939848/?type=3&theater

or see summary below or view the full text of the study at:

http://link.springer.com/article/10.1007/s12671-016-0594-9

Kok and Singer examine the similarities and differences between the effects of body scan meditation, loving kindness meditation, focused attention meditation, and open monitoring meditation. They recruited normal adults aged between 20 to 55 and randomly assigned them to three different orders of conditions in a complex research design. Training in each meditation type was conducted for 13 weeks, including a 3-day retreat at the beginning. The participants reported daily on their feeling states, contents of thought, meta-cognition, and 2 minutes of free writing about their thoughts and feelings.

 

All four meditation practices contain a component of focused breathing meditation, so it’s effects can’t be separated from the other three types. They found that all four meditation practices, consistent with the published literature, produced significant increases in positive feelings, focus on the present moment, and body awareness and decreases in mind wandering.

 

There were also considerable differences in the effects of the meditation practices. Body scan meditation, not surprisingly, produced the greatest increase in body awareness and the greatest decrease in thoughts about past, future, and others, and negative thoughts, in other words less mind wandering. Loving kindness meditation produced the greatest increase in positive thoughts and warm feelings about self and others. Open monitoring meditation produced the greatest increase in thought awareness and decrease in distraction by thoughts. These outcomes are consistent with the targeted contents of the practices.

 

It appears that all meditation types have very positive consequences for the practitioner and at the same time each has its own strengths. These strengths then can be taken advantage of to affect targeted issues for the practitioner. If the problem with the individual is a lack of body awareness then body scan meditation is called for, if it’s negative feelings about self and others, then loving kindness meditation would be best, while if it’s with meta-cognition such as awareness of thoughts, then open monitoring meditation should be the choice. In this way meditation practice, can have even greater benefit for the individual.

 

Regardless, improve well-being with meditation.

 

“If you have a few minutes in the morning or evening (or both), rather than turning on your phone or going online, see what happens if you try quieting down your mind, or at least paying attention to your thoughts and letting them go without reacting to them. If the research is right, just a few minutes of meditation may make a big difference.” – Alice Walton

 

CMCS – Center for Mindfulness and Contemplative Studies

 

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

 

Study Summary

Kok, B.E. & Singer, T. Phenomenological Fingerprints of Four Meditations: Differential State Changes in Affect, Mind-Wandering, Meta-Cognition, and Interoception Before and After Daily Practice Across 9 Months of Training. Mindfulness (2016). doi:10.1007/s12671-016-0594-9

 

Abstract

Despite increasing interest in the effects of mental training practices such as meditation, there is much ambiguity regarding whether and to what extent the various types of mental practice have differential effects on psychological change. To address this gap, we compare the effects of four common meditation practices on measures of state change in affect, mind-wandering, meta-cognition, and interoception. In the context of a 9-month mental training program called the ReSource Project, 229 mid-life adults (mean age 41) provided daily reports before and after meditation practice. Participants received training in the following three successive modules: the first module (presence) included breathing meditation and body scan, the second (affect) included loving-kindness meditation, and the third (perspective) included observing-thought meditation. Using multilevel modeling, we found that body scan led to the greatest state increase in interoceptive awareness and the greatest decrease in thought content, loving-kindness meditation led to the greatest increase in feelings of warmth and positive thoughts about others, and observing-thought meditation led to the greatest increase in meta-cognitive awareness. All practices, including breathing meditation, increased positivity of affect, energy, and present focus and decreased thought distraction. Complementary network analysis of intervariate relationships revealed distinct phenomenological clusters of psychological change congruent with the content of each practice. These findings together suggest that although different meditation practices may have common beneficial effects, each practice can also be characterized by a distinct short-term psychological fingerprint, the latter having important implications for the use of meditative practices in different intervention contexts and with different populations.

http://link.springer.com/article/10.1007/s12671-016-0594-9

 

Pay Attention with Mindfulness

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By John M. de Castro, Ph.D.

 

“The quality of your attention determines whether you are present and alert, or mentally and/or emotionally distracted. The good news is that it’s possible to train your attention and gain the associated benefits, and practicing mindfulness offers one of the most accessible and effective approaches.” – Deborah David

 

One of the primary effects of mindfulness 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 mindfulness training and produces improvements in thinking, reasoning, and creativity. The importance of heightened attentional ability to the individual’s ability to navigate the demands of complex modern life cannot be overstated. It helps at work, in relationships, or simply driving a car. Being effective socially demands accurately assessing the emotional states of other people. This requires attention to the non-verbal subtle signals of facial expression, body posture, and gestures. In this context, attention to these subtleties is a prerequisite for appropriate interactions. As a result, mindfulness improves social interactions.

 

There is evidence that mindfulness training improves attention by altering the brain. It appears That mindfulness training 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 N100 response in the evoked potential (ERP) is a negative going response occurring around a tenth of a second following a visual stimulus presentation. The N100 response has been associated with the engagement of visual attention. So, the N100 response is often used as a measure of brain attentional engagement with the larger the negative change the greater the attentional focus. The N200 response in the evoked potential (ERP) generally follows shortly after the N100 response. It is a negative change that is maximally measured over the frontal lobe. The N200 response has been associated with the resolution of conflicting response expectations. The P300 response 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 P300 response has been associated with holding back expected actions (response inhibition).

 

The relationship of mindfulness to the brain’s processing of social/emotional stimuli was investigated in today’s Research News article “Trait Mindfulness Predicts Efficient Top-Down Attention to and Discrimination of Facial Expressions.” See:

https://www.facebook.com/ContemplativeStudiesCenter/photos/a.628903887133541.1073741828.627681673922429/1433674869989768/?type=3&theater

or see summary below. Quaglia and colleagues recruited college students and measured their levels of mindfulness, social anxiety, and attentional control. The participants’ EEG was measured while performing a go/no-go task in which they were asked to press a button to a picture of a face if it expressed a target emotion (happy, neutral, or fearful) and refrain from responding if a different emotion was being portrayed.

 

They found that the higher the levels of the students’ mindfulness the faster they responded to the faces. In addition, they found that the higher the levels of mindfulness the larger the N100 and N200 responses. With the P300 response, high levels of mindfulness were only found to be associated with larger responses on no-go trials, when they withheld a response to a non-target emotion. There was no difference in the P300 response to go trials.

 

These results suggest that mindfulness improves attention to emotionally significant stimuli and does so by heightening the brain’s response to these stimuli.. This is supported by the faster response times by highly mindful participants. In, addition, the neural responses indicate better processing with the heightened N100 and N200 responses indicating greater attention and better decision processes while the heightened P300 response indicating better ability to withhold responses to stimuli when appropriate. Hence, the results suggest that attention to and responding to emotionally significant stimuli is improved with mindfulness. This may be one of the mechanisms by which mindfulness improves emotion regulation in general.

 

So, pay attention with mindfulness.

 

“Mindfulness refines our attention so that we can connect more fully and directly with whatever life brings. So many times our perception of what is happening is distorted by bias, habits, fears, or desires. Mindfulness helps us see through these and be much more aware of what actually is.” – Sharon Salzberg

 

CMCS – Center for Mindfulness and Contemplative Studies

 

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

 

Study Summary

Jordan T. Quaglia, Robert J. Goodman, Kirk Warren Brown. Trait Mindfulness Predicts Efficient Top-Down Attention to and Discrimination of Facial Expressions. J. Pers. Volume 84, Issue 3, June 2016, Pages 393–404

 

Abstract

In social situations, skillful regulation of emotion and behavior depends on efficiently discerning others’ emotions. Identifying factors that promote timely and accurate discernment of facial expressions can therefore advance understanding of social emotion regulation and behavior. The present research examined whether trait mindfulness predicts neural and behavioral markers of early top-down attention to, and efficient discrimination of, socioemotional stimuli. Attention-based event-related potentials (ERPs) and behavioral responses were recorded while participants (N = 62; White; 67% female; Mage= 19.09 years, SD = 2.14 years) completed an emotional go/no-go task involving happy, neutral, and fearful facial expressions. Mindfulness predicted larger (more negative) N100 and N200 ERP amplitudes to both go and no-go stimuli. Mindfulness also predicted faster response time that was not attributable to a speed-accuracy trade-off. Significant relations held after accounting for attentional control or social anxiety. This study adds neurophysiological support for foundational accounts that mindfulness entails moment-to-moment attention with lower tendencies toward habitual patterns of responding. Mindfulness may enhance the quality of social behavior in socioemotional contexts by promoting efficient top-down attention to and discrimination of others’ emotions, alongside greater monitoring and inhibition of automatic response tendencies.

http://onlinelibrary.wiley.com.ezproxy.shsu.edu/doi/10.1111/jopy.12167/full