Improve Psychological and Physical Health During Cancer Treatment with Yoga

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Improve Psychological and Physical Health During Cancer Treatment with Yoga

 

By John M. de Castro, Ph.D.

 

“Yoga for cancer patients—what better way to manage anxiety, gain strength, increase flexibility, and create feelings of well-being! A growing body of research points to the potential of yoga for supporting cancer patients, both during and after treatment.” – Tari Prinster

 

Receiving a diagnosis of cancer has a huge impact on most people. Feelings of depression, anxiety, and fear are very common and are normal responses to this life-changing and potentially life-ending experience. These feeling can result from changes in body image, changes to family and work roles, feelings of grief at these losses, and physical symptoms such as pain, nausea, or fatigue. People might also fear death, suffering, pain, or all the unknown things that lie ahead. So, coping with the emotions and stress of a cancer diagnosis is a challenge and there are no simple treatments for these psychological sequelae of cancer diagnosis.

 

Mindfulness training has been shown to help with cancer recovery and help to alleviate many of the residual physical and psychological symptoms, including stress,  sleep disturbance, and anxiety and depression. Yoga practice is a form of mindfulness training that has been shown to be beneficial for cancer patients. In today’s Research News article “Review of Yoga Therapy During Cancer Treatment.” (See summary below or view the full text of the study at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5777241/ ), Danhauer and colleagues review and summarize the published research studies on the application of yoga practice to the treatment of cancer patients undergoing treatment. They identified 12 non-randomized and 13 randomized published clinical trials.

 

They found that the research reports that yoga practice improves the psychological and physical health of cancer patients undergoing treatment. These include psychological improvements in anxiety, depression, mood, negative affect, relaxation, overall mental health, cognition, spiritual well-being, social support, self-efficacy, and coping, and physical improvements in overall health, physical quality of life, fatigue, invigoration, sleep, most-bothersome symptom, and upregulation of genes involved in immunity.

 

These are impressive results that strongly suggest that yoga practice is of great benefit to cancer patients undergoing treatment. It appears to be safe, with few if any negative side effects, be acceptable for patients undergoing treatment, and to improve the patients’ mental and physical health.

 

Yoga practice is generally complex, involving a number of components including, postures, meditation, breathing exercises, and chanting. It is unclear from the research which ones or which combinations of these components are responsible for the benefits. It remains for future research to better clarify how yoga functions to produce these remarkable benefits for cancer patients. Such a clarification could lead to improved and more targeted practices.

 

So, improve psychological and physical health during cancer treatment with yoga.

 

“Cancer patients who practice yoga as therapy during their treatment often refer to their yoga practice as a life-saver. The healing power of yoga helps both cancer patients and cancer survivors. No matter how sick from treatments and no matter how little energy, many find that the one thing that would bring relief were a gentle set of therapeutic yoga poses geared for cancer patients.” – Yoga U

 

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

 

Danhauer, S. C., Addington, E. L., Sohl, S. J., Chaoul, A., & Cohen, L. (2017). Review of Yoga Therapy During Cancer Treatment. Supportive Care in Cancer : Official Journal of the Multinational Association of Supportive Care in Cancer, 25(4), 1357–1372. http://doi.org/10.1007/s00520-016-3556-9

 

Abstract

Purpose

Reviews of yoga research that distinguish results of trials conducted during (versus after) cancer treatment are needed to guide future research and clinical practice. We therefore conducted a review of non-randomized studies and randomized controlled trials of yoga interventions for children and adults undergoing treatment for any cancer type.

Methods

Studies were identified via research databases and reference lists. Inclusion criteria: (1) children or adults undergoing cancer treatment; (2) intervention stated as yoga or component of yoga; and (3) publication in English in peer-reviewed journals through October 2015. Exclusion criteria: (1) samples receiving hormone therapy only; (2) interventions involving only meditation; and (3) yoga delivered within broader cancer recovery or mindfulness-based stress reduction programs.

Results

Results of non-randomized (adult: n=8, pediatric: n=4) and randomized controlled trials (adult: n=13, pediatric: n=0) conducted during cancer treatment are summarized separately by age group. Findings most consistently support improvement in psychological outcomes (e.g., depression, distress, anxiety). Several studies also found that yoga enhanced quality of life, though further investigation is needed to clarify domain-specific efficacy (e.g., physical, social, cancer-specific). Regarding physical and biomedical outcomes, evidence increasingly suggests that yoga ameliorates sleep and fatigue; additional research is needed to advance preliminary findings for other treatment sequelae and stress/immunity biomarkers.

Conclusions

Among adults undergoing cancer treatment, evidence supports recommending yoga for improving psychological outcomes, with potential for also improving physical symptoms. Evidence is insufficient to evaluate the efficacy of yoga in pediatric oncology. We describe suggestions for strengthening yoga research methodology to inform clinical practice guidelines.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5777241/

 

The Noble Eightfold Path with Relationships

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The Noble Eightfold Path with Relationships

 

By John M. de Castro, Ph.D.

 

“When we have closer intimate relationships, maybe a marital relationship or lover relationship where sexuality is involved, then we assume we want more from each other. And, there’s the rub. This is where the Buddhist idea of true love helps. True love is where you want the happiness of the beloved; it’s not that you want something from the beloved. You just want to give to the beloved. Shantideva said, “All the joy the world contains has come through wishing happiness for others. All the misery the world contains has come through wanting happiness for oneself.” – Robert Thurman

 

Probably the best place to practice the Eightfold Path is not on the meditation mat or in a cloistered environment but in the midst of the chaos of everyday life. There are wonderful opportunities to practice presented to us all the time embedded in the complexities of the modern world. In fact, the whole idea of practicing on the mat is to learn things that will apply to our everyday existence. What better place is there, then, than the real environment to practice them.

 

In previous essays, we discussed driving an automobile and the work environment as excellent venues for practice. In today’s essay we’ll discuss practicing in the midst of our relationships with significant others. This is an excellent context in which to practice the Buddha’s Eightfold Path. It is filled with emotions, desires, sex, conflicts, suffering, compassion, and memories. In other words, our relationships have all the ingredients to practice and to put to the test all the principles of mindfulness and the Eightfold Path for the cessation of suffering; Right View, Right Intentions, Right Speech, Right Actions, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration.

 

There are many wonderful opportunities in relationships to practice the Right View idea of impermanence. Indeed, our relationships are constantly changing. One day is full of love, understanding and kindness and the next filled with conflict, resentment, and anger. No matter how bad or good the relationships are or the daily interactions between partners, they are sure to change. Sexual relations are a wonderful example of impermanence, with desires and feeling changing dramatically from moment to moment, but none of it can be held onto for more than a moment. They come and they go. They’re impermanent. This exemplifies the Right View idea of transitoriness. We all grow and develop and change throughout our lifetime and these changes can be challenging for relationships. There’s an old story about relationships that upon marriage, the woman believes that the man will change, but he doesn’t, while the man believes that the woman will never change, but she does! Adapting and coping with these changes requires that we understand impermanence, the Right View.

 

We can also practice the Right View idea of interconnectedness. Relationships are cooperative ventures. How interconnected the couple is, is on display. Relationships require consideration of the needs and aspirations of both partners by both partners. Acting alone would is a sure formula for chaos and conflict in a relationship. You affect your partner and your partner affects you, which affects your partner, which, in turn, affects you and so on. If there are children involved this interconnectedness becomes magnified. Keep in mind “If you want to be happy effectively, then think about other people’s happiness and you will be. Think about your own happiness only, and you will always be dissatisfied because you will never have enough.”  – Robert Thurman. Understanding and adapting to the dynamic interplay between partners requires that we recognize, adapt to, and work with this interconnectedness, the Right View.

 

In relationships we can also view and practice the Right View idea of no permanent self. This thing called self that you think of a permanent and static actually changes moment to moment in reaction to what transpires in relationships. How you view yourself and your beliefs about the supposed self can change in a flash depending upon what your partner says and does. You may think of yourself as a kind and loving person, but your partner treats you like a selfish and cruel person. This can change this idea of the self. A little mindful reflection regarding this reveals that this thing that we call the self was never permanent in the first place but changing and evolving, coming and going, just like everything else. The highly emotionally charged cauldron of relationships amplifies this and makes it clearer and clearer. This is a tremendous learning experience. Coming to grips with this requires that we develop the Right View of no permanent self.

 

It is hard to find a better context than relationships to develop the Right View idea of suffering and unsatisfactoriness, and their roots. In relationships we want everything to be exactly as we want it to be, and when it isn’t we suffer. We want our partners to understand us, we want sex to fulfill our fantasies, we want to always be agreed with, we want more excitement and less dull chores, we want our partners to acquiesce to all our decisions, we want to have space, we don’t want to deal with our in-laws, we want our partners to unconditionally love us, etc. When these things don’t happen, we suffer. In other words, you can learn, if you are observant of what is happening in relationships, that your suffering is caused by your lack of acceptance of how things really are in your relationship. So, relationships constitute wonderful laboratories to practice Right View. You can learn to accept things as they are, to see things without judgment, to view the relationship, your partner, and children just as they are, as individual human being with their own desires and needs. When you view them this way, the love grows, and the incredible wonder of life and loving begins to reveal itself. You can learn to understand that the way you act with them has consequences, affecting yourself and the rest of the family, in other words, you practice and develop Right View.

 

You can readily practice Right Intentions in relationships and this can lead to Right Actions. Intentions are a key. They become your moral compass. These intentions include the happiness of our partner. “True love is where you want the happiness of the beloved; it’s not that you want something from the beloved.”  – Robert Thurman. They tend to lead you in the right direction even though you may at times stumble.  But, it is often difficult or impossible to predict all of the consequences of your actions. Sometimes, even with the Right Intentions you can cause your partner to suffer. For example, you may want to provide a high standard of living for your partner and family and work long hours to do so. But, this may cause your partner to be lonely and unhappy or your children to feel neglected. You need to try to not only to have Right Intentions, but to discern how even the best of intentions can sometime produce harmful outcomes. The truly Right Intentions do not produce harm, only good. You have to sometimes balance the good you’re doing with the harm produced by the same actions. This requires Right View. This is where relationships can be such a great practice as you can learn what works and what doesn’t and become better at discerning what are the wholesome Right Actions from those that produce more harm than good.

 

Right Intentions also includes the abandonment of unwholesome desires. If you relate to your partner with anger, impatience, selfishness, resentment you are likely to harm them and yourself. The harm may not be major or direct, but indirect by affecting partner and children in negative ways. Perhaps your anger at your partner overdrawing a checking account causes you to lash out at your children. Perhaps, your selfishness causes you to neglect you partners requests or needs eliciting frustration or anger in your partner, or simply cause them to suffer. But sometimes you can produce direct harm to your partner. This can occur when anger and alcohol result in physical or psychological abuse or when your sexual desires cause you to force yourself on an unwilling partner.

 

On the other hand, if you practice Right Intentions with sincere intentions to create good and happiness, relieve suffering, you will treat your partner with tolerance and understanding, with kindness and good will. When our partners are treated with respect, compassion, and helpfulness or when a partner’s anger or frustration are reacted to with patience, kindness, and tolerance, harm and suffering have likely been prevented. A considerate sexual relationship, where the intentions are to love and satisfy your partner, the relationship will become more satisfying for both of you, particularly if your partner has the same Right Intentions. The happiness and love produced carries into everything that you do affecting how you treat you children, your friends, your coworkers, and everyone that you meet. It is good to reflect on the ripples of good that may have been created by the Right Actions producing positive consequences, which produce more positive consequences, producing more positive consequences, etc. well into the future. So, if you form Right Intentions and aspire to create good and happiness you’ll be a better partner and will produce more harmony and good will in in all of your interactions and more importantly will be moving yourself along the eightfold path.

 

There are many opportunities to practice Right Speech in relationships. This can include non-verbal communications such as facial expressions, body postures, etc., perhaps even holding hands or loving glances. But, predominantly Right Speech is verbal. You may have a bad habit of often reacting to a mistake with reflexive emotional expletives. This can occur in response to something as simple as dropping a glass of wine. This can also include gestures. These can occur reflexively or even without awareness but do no good and create harm in yourself and sometimes aggravate your partner. Keep in mind the advice “Have a fast ear and a slow tongue.” ~Mark Ward. Right Speech also involves refraining from gossip. Couples often gossip or repeat rumors about family and friends. This can hurt others in unpredictable and sometimes unknown ways. In addition, Right Speech is truthful speech. In communicating with your partner only speak things that you know are absolutely true. Even “little white lies” have a cumulative effect eroding trust and understanding, while always speaking the truth promotes trust, understanding, and harmony. Right Speech takes practice. We have years of training and daily multiple examples of wrong speech. So, be patient and practice. Slowly the effects and benefits will become apparent.

 

The notion of Right Livelihood mandates that the couple’s occupations not only earns a living but also creates greater happiness, wisdom, and well-being, and relieves suffering. Conversely, they should not produce harm. Some occupations can be clearly seen as creating harm such as manufacturing, selling, or delivering weapons, cigarettes, or harmful drugs, human trafficking, or driving animals to slaughter. Some occupations clearly seem to create greater good and happiness, such as teacher, aid worker, nurse, etc. But, most occupations are a little more difficult to tell. Sometimes harm is produced indirectly, such as by damaging the environment, or resulting in layoffs from a competitor, or by producing goods or services that can be misused or used by others to create harm. Although rarely having direct effects upon relationships, engaging in Right Livelihood can do so indirectly. Feeling good about what you do for work can spill over bringing those good feelings home. Also, developing the discernment required to understand the impact of your occupations is a useful skill for understanding the impact of your actions upon your partner.

 

Relationships also present a great context to practice Right Effort. It takes substantial effort to interact mindfully. If you act automatically as most people do most of the time, there is little or no mindfulness and little or no effort.  When you first get up in the morning you have to set the intention to engage in your daily activities in such a way as to lessen suffering in yourself and your partner, to act with kindness, compassion, patience, and courtesy, to drop fear, anger, hatred, selfishness, and to bring to our interactions with our partner the intention to promote well-being and happiness. Right Effort is working the “Middle Way.” That is not trying too hard and getting stressed about interacting and loving properly, and also not being lackadaisical, but rather to try, but relax. Don’t beat yourself up when you’re not relating to your partner mindfully, but congratulate yourself when you do. The “Middle Way” is where effort should be targeted.

 

Acting mindlessly is probably the norm. Most people perform their routine daily activities while their minds are elsewhere, ruminating about the past, planning for the future, or off in fantasy and daydreams. This provides you with a terrific opportunity to practice Right Mindfulness. Jon Kabat-Zinn defined mindfulness as “paying attention on purpose, in the present moment, and nonjudgmentally, to the unfolding of experience moment to moment.” What better opportunity to practice this than while your interacting with your partner? Right Mindfulness precludes focusing on social media or engaging in other distractions when with your partner. Right Mindfulness makes you acutely aware of what is happening and how you’re feeling during every moment together. Awareness of how you’re feeling and what’s producing those feelings, and how you’re reacting to them makes you better able to interact effectively without emotional outbursts that are non-productive and can hurt your partner. Right Mindfulness is not just part of the eightfold path it is a prerequisite for the practice of the seven other components of the path. So, relating mindfully is a fundamental practice and relationships are great situations for practice.

 

Right Concentration is the practice of focusing the mind solely on one object or a specific unchanging set of objects. This is developed during contemplative practice such as meditation. It is essential to effectively interacting with you partner. Our world is replete with distractions and interruptions. But, to truly be attentive and listening mindfully to our partner we must concentrate. Right Concentration in relationships includes making the effort to be there for your partner and deeply listen to them. There are very few more important things that you can do in relationships than to simply give your partner your full presence, your full attention, your full mindfulness. Improvement in attentional ability is a consequence of practicing Right Concentration. The ability to concentrate and screen out intrusive sounds, sights, speech and thoughts allow you to focus on your partner, producing a higher quality relationship. In addition, it is thought that Right Concentration requires Right Effort, Right Intentions, and Right Mindfulness and these can also be practiced and developed. So, interacting with our beloved is a wonderful situation for the practice of Right Concentration, benefiting each partner.

 

Negotiating the eightfold path in relationships is not easy. But, remember that it is a practice. Over time you’ll better and better at it, but nowhere near perfect. Frequently the discursive mind takes over or your emotions will get the better of you. But, by continuing the practice you’ll slowly progress. you’ll become a better partner and have a more relaxed, loving, and happier relationship. Keep in mind the teaching that actions that lead to greater harmony and happiness should be practiced, while those that lead to unsatisfactoriness and unhappiness should be let go. One of the keys in the practice is mindfully observing your partner and yourself. This allows you to discern the improvements even when they’re small and subtle.  Over time, these small improvements add up.  Without doubt, practicing the eightfold path lead to a terrific, happy, satisfying, loving relationship.

 

“Being deeply loved by someone gives you strength, while loving someone deeply gives you courage.” ~Lao Tzu

 

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

Reduce Use and Improve the Mental Health of Adults with Stimulant Addiction with Mindfulness

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Reduce Use and Improve the Mental Health of Adults with Stimulant Addiction with Mindfulness

 

By John M. de Castro, Ph.D.

 

“When stimulant users attempt to quit, some of the most frequent complaints have to do with intolerable feelings of depression, sadness, and anxiety, conditions that often lead people to drop out of treatment early. Mindfulness practice not only helps them to manage cravings and urges, but also enables them to better cope with the psychological discomfort that can precipitate a relapse.” – Suzette Glasner

 

Substance abuse is a major health and social problem. There are estimated 22.2 million people in the U.S. with substance dependence. It is estimated that worldwide there are nearly ¼ million deaths yearly as a result of illicit drug use which includes unintentional overdoses, suicides, HIV and AIDS, and trauma. Obviously, there is a need to find effective methods to prevent and treat substance abuse. There are a number of programs that are successful at stopping the drug abuse, including the classic 12-step program emblematic of Alcoholics Anonymous. Unfortunately, the majority of drug and/or alcohol abusers relapse and return to substance abuse. Hence, it is important to find an effective method to treat substance abuse and prevent relapse.

 

Mindfulness practices have been shown to improve recovery from various addictions. Mindfulness-based Relapse Prevention (MBRP) has been developed to specifically assist in relapse prevention and has been shown to be effective. “MBRP integrates mindfulness practices with cognitive-behavioral Relapse Prevention therapy and aims to help participants increase awareness and acceptance of difficult thoughts, feelings, and sensations to create changes in patterns of reactive behavior that commonly lead to relapse. Mindfulness training in MBRP provides clients with a new way of processing situational cues and monitoring internal reactions to contingencies, and this awareness supports proactive behavioral choices in the face of high-risk relapse situation.” – Grow et al. 2015

 

In today’s Research News article “Mindfulness Based Relapse Prevention for Stimulant Dependent Adults: A Pilot Randomized Clinical Trial.” (See summary below or view the full text of the study at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5300086/ ), Glasner-Edwards and colleagues recruited stimulant (cocaine or amphetamine) dependent adults. All participants participated in a contingency management program which involved receiving rewards for drug clean urine samples. Participants were randomly assigned to receive an 8-week program of Mindfulness-based Relapse Prevention (MBRP) or health education. They were measured before and after treatment and 1 month later for stimulant use (urine test), stimulant dependence, anxiety disorders, depression, emotion regulation, thought suppression, and mindfulness.

 

They found that the (MBRP) program resulted in significantly lower levels of severity of psychiatric disorders, depression and anxiety at follow-up than those in the health education condition. In addition, for two psychiatric subgroups, participants with major depressive disorder or anxiety disorder, participation in the (MBRP) program resulted in significantly lower use of stimulants than those in the health education condition.

 

These are exciting results that suggest that participation in a Mindfulness-based Relapse Prevention (MBRP) can significantly improve psychiatric symptoms and mood in stimulant dependent individuals and reduce stimulant use participants who suffered from major depression or anxiety disorder. Drug abuse is difficult to treat and even when successful relapse is likely. So, programs like (MBRP) that can be of assistance in reducing the abuse and the mental health of the abusers may be very valuable. This program was far from a cure and much more research and development is needed.

 

So, reduce use and improve the mental health of adults with stimulant addiction with mindfulness.

 

“Incorporating mindfulness into cognitive-behavioral therapy may prove to be helpful for people looking to manage their drug addictions more successfully. . . it could be especially helpful for reducing stimulant relapse rates in people with anxiety and depression.” – Two Dreams

 

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

 

Glasner-Edwards, S., Mooney, L. J., Ang, A., Garneau, H. C., Hartwell, E., Brecht, M.-L., & Rawson, R. A. (2017). Mindfulness Based Relapse Prevention for Stimulant Dependent Adults: A Pilot Randomized Clinical Trial. Mindfulness, 8(1), 126–135. http://doi.org/10.1007/s12671-016-0586-9

 

Abstract

In light of the known associations between stress, negative affect, and relapse, mindfulness strategies hold promise as a means of reducing relapse susceptibility. In a pilot randomized clinical trial, we evaluated the effects of Mindfulness Based Relapse Prevention (MBRP), relative to a health education control condition (HE) among stimulant dependent adults receiving contingency management. All participants received a 12-week contingency management (CM) intervention. Following a 4-week CM-only lead in phase, participants were randomly assigned to concurrently receive MBRP (n=31) or HE (n=32). Stimulant dependent adults age 18 and over. A university based clinical research center. The primary outcomes were stimulant use, measured by urine drug screens weekly during the intervention and at 1-month post-treatment, negative affect, measured by the Beck Depression Inventory and Beck Anxiety Inventory, and psychiatric severity, measured by the Addiction Severity Index. Medium effect sizes favoring MBRP were observed for negative affect and overall psychiatric severity outcomes. Depression severity changed differentially over time as a function of group, with MBRP participants reporting greater reductions through follow-up (p=0.03; Effect Size=0.58). Likewise, the MBRP group evidenced greater declines in psychiatric severity, (p=0.01; Effect Size=0.61 at follow-up). Among those with depressive and anxiety disorders, MBRP was associated with lower odds of stimulant use relative to the control condition (Odds Ratio= 0.78, p=0.03 and OR=0.68, p=0.04). MBRP effectively reduces negative affect and psychiatric impairment, and is particularly effective in reducing stimulant use among stimulant dependent adults with mood and anxiety disorders.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5300086/

 

Improve Adult Onset Diabetes with Qigong

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Improve Adult Onset Diabetes with Qigong

 

By John M. de Castro, Ph.D.

 

“After 12 weeks, the qigong patients had lowered their fasting blood glucose and their levels of self-reported stress and improved their insulin resistance. The gentle exercise group also brought down blood glucose levels, though somewhat less…and lowered stress.” – BottomLine

 

Diabetes is a major health issue. It is estimated that 30 million people in the United States have diabetes and the numbers are growing. Type 2 Diabetes results from a resistance of tissues, especially fat tissues, to the ability of insulin to promote the uptake of glucose from the blood. As a result, blood sugar levels rise producing hyperglycemia. Diabetes is the 7th leading cause of death in the United States. In addition, diabetes is heavily associated with other diseases such as cardiovascular disease, heart attacks, stroke, blindness, kidney disease, and circulatory problems leading to amputations. As a result, diabetes doubles the risk of death of any cause compared to individuals of the same age without diabetes.

 

Type 2 diabetes is a common and increasingly prevalent illness that is largely preventable. One of the reasons for the increasing incidence of Type 2 Diabetes is its association with overweight and obesity which is becoming epidemic in the industrialized world. Qigong and Tai Chi have been practiced for thousands of years with benefits for health and longevity. Qigong and Tai Chi trainings are designed to enhance function and regulate the activities of the body through controlled breathing, mindful concentration, and gentle movements. Only recently though have the effects of these practices been scrutinized with empirical research. This research has found that they are effective for an array of physical and psychological issues.

 

Diet and exercise are prescribed to treat Type 2 Diabetes. Qigong and Tai Chi are gentle exercises that are potentially useful in treating Type 2 Diabetes. In today’s Research News article “The Effects of Qigong on Type 2 Diabetes Mellitus: A Systematic Review and Meta-Analysis.” (See summary below or view the full text of the study at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5817377/ ), Meng and colleagues review, summarize, and perform a meta-analysis of the 21 published research studies regarding the effectiveness of Qigong practice in the treatment of Type 2 Diabetes.

 

The summary of the research indicates that Qigong practice improves fasting glucose levels in Type 2 Diabetes patients when compared to a no-exercise condition, but the improvement is not significantly different than that produced by other exercise programs. Importantly, Qigong practice was found to improve Glycosylated Hemoglobin (HbA1c) and two-hour postprandial (after eating) blood glucose levels both in comparison to no-exercise and other exercise groups. Hence, the published research suggests that Qigong practice is superior to other exercises in improving the symptoms of Type 2 Diabetes.

 

These are encouraging findings. Qigong practice appears to be an almost ideal exercise for adult-onset diabetes (Type 2). It not only produces better results than other exercises but it is also not strenuous, involving slow gentle movements, is safe, having no appreciable side effects, it is appropriate for all ages including the elderly and for individuals with illnesses that limit their activities or range of motion, is inexpensive to administer, can be performed in groups or alone, at home or in a facility or even public park, and can be quickly learned. In addition, it can be practiced in social groups without professional supervision. This can make it fun, improving the likelihood of long-term engagement in the practice.

 

So, improve adult onset diabetes with Qigong.

 

“Many people, however, are unable to keep up with their regular exercise because they either don’t enjoy it, or have a problem finding time to exercise. Tai chi offers a major advantage: It’s enjoyable, and to many, it’s almost addictive. . . . You can practice Tai Chi almost anywhere. Stress stands in the way of controlling diabetes. Since tai chi encourages mental relaxation and reduces stress, it follows that Tai Chi can improve the control of diabetes.” – Paul Lam

 

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

 

Meng, D., Chunyan, W., Xiaosheng, D., & Xiangren, Y. (2018). The Effects of Qigong on Type 2 Diabetes Mellitus: A Systematic Review and Meta-Analysis. Evidence-Based Complementary and Alternative Medicine : eCAM, 2018, 8182938. http://doi.org/10.1155/2018/8182938

 

Abstract

Objective

The purpose of this study was to investigate the effects of Qigong on type 2 diabetes mellitus (DM) using the systematic review and meta-analysis.

Methods

All prospective, randomized, controlled clinical trials published in English or Chinese and involving the use of Qigong by patients with DM were searched in 7 electronic databases from their respective inception to June 2016. The meta-analysis was conducted using the Revman 5.2. The quality of the included trials was assessed using the Jadad rating scale. Two researchers independently completed the inclusion, data extraction, and quality assessment.

Results

Twenty-one trials with 1326 patients met the inclusion criteria and were reviewed. The meta-analysis demonstrated that, compared with no exercise, the Qigong had significant effects on fasting blood glucose (MD = −0.99, 95% CI (−1.23, 0.75), P < 0.0001), HbA1c (MD = −0.84, 95% CI (−1.02, −0.65), P < 0.0001), and postprandial blood glucose (MD = −1.55, 95% CI (−2.19, −0.91), P < 0.00001).

Conclusion

The Qigong training can improve the blood glucose status of the type 2 DM patients and has positive effects on the management of type 2 DM. However, future research with better quality still needs to be conducted to address the effects of Qigong on type 2 DM.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5817377/

 

Reduce Mind Wandering with Mindfulness Training Including both Attention and Acceptance Training.

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Dreamer

Reduce Mind Wandering with Mindfulness Training Including both Attention and Acceptance Training.

 

By John M. de Castro, Ph.D.

 

“being in a mind-wandering state – instead of aware of present moment activities – is not such a happy state. We are generally happier when we are not mind-wandering. “ – Susan L. Smalley

 

We spend a tremendous amount of waking time with our minds wandering and not on the present environment or the task at hand. We daydream, plan for the future, review the past, ruminate on our failures, exalt in our successes. In fact, we spend almost half of our waking hours off task with our mind wandering. Mindfulness is the antithesis of mind wandering. When we’re mindful, we’re paying attention to what is occurring in the present moment. In fact, the more mindful we are the less the mind wanders and mindfulness training reduces mind wandering.

 

You’d think that if we spend so much time with the mind wandering it must be enjoyable. But, in fact research has shown that when our minds are wandering we are actually less happy than when we are paying attention to what is at hand. There are times when mind wandering may be useful, especially in regard to planning and creative thinking. But, for the most part, it interferes with our concentration on the present moment and what we’re doing and makes us unhappy. There is evidence that mindfulness training produces a reduction in mind wandering. Mindfulness training, however, is complex; containing a number of skills including attention training and also acceptance training. It is not known which component or the combination is necessary for the reduction in mind wandering.

 

In today’s Research News article “Brief Mindfulness Meditation Training Reduces Mind-Wandering: The Critical Role of Acceptance. Emotion.” (See summary below or view the full text of the study at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5329004/ ), Rahl and colleagues recruited participants aged 18-30 years from a university community and randomly assigned them to one of four conditions; attention monitoring-only mindfulness, attention monitoring + acceptance mindfulness, relaxation training program, or listening to neutral reading material in a reading control condition. All training occurred on 4 consecutive days for 20 minutes each and employed pre-recorded trainings. Participants were measured before and after the brief trainings for mindfulness, training expectancy, and sustained attention.

 

They found that the monitoring + acceptance mindfulness group had significantly longer sustained attention, suggesting less mind wandering, than the other three groups. Hence, both attention training and acceptance training in combination are necessary for mindfulness training to reduce mind wandering. In other words, participants need to practice both focusing their attention and also accepting things as they are in order to reduce the likelihood of the mind wandering away from the present moment or the task at hand.

 

This is a bit surprising as it would seem logical that training attention would be the key to restricting mind wandering. But, that was not the case. It was necessary that the individual needs to learn not to judge their experience to reduce mind wandering. This suggests that the process of judging experience takes mental activity that is not focused in the present moment and hence tends to elicit mind wandering.

 

So, reduce mind wandering with mindfulness training including both attention and acceptance training.

 

“By noticing and getting to know our patterns, we untangle from the bind of automaticity. This process is usually a gradual one. We need reminders to come back to awareness again and again. These reminders to wake up are built into mindfulness practice: over time, as we train in noticing and coming back to experience, we can shift from a place of unconscious habit to a place of clearer seeing. This shift can be allowed to happen gently—one moment at a time.” – Ed Halliwell

 

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

 

Rahl, H. A., Lindsay, E. K., Pacilio, L. E., Brown, K. W., & Creswell, J. D. (2017). Brief Mindfulness Meditation Training Reduces Mind-Wandering: The Critical Role of Acceptance. Emotion (Washington, D.C.), 17(2), 224–230. http://doi.org/10.1037/emo0000250

 

Abstract

Mindfulness meditation programs, which train individuals to monitor their present moment experience in an open or accepting way, have been shown to reduce mind-wandering on standardized tasks in several studies. Here we test two competing accounts for how mindfulness training reduces mind-wandering, evaluating whether the attention monitoring component of mindfulness training alone reduces mind-wandering or whether the acceptance training component is necessary for reducing mind-wandering. Healthy young adults (N=147) were randomized to either a 3-day brief mindfulness training condition incorporating instruction in both attention monitoring and acceptance, a mindfulness training condition incorporating attention monitoring instruction only, a relaxation training condition, or a reading control condition. Participants completed measures of dispositional mindfulness and treatment expectancies before the training session on Day 1 and then completed a 6-minute Sustained Attention Response Task (SART) measuring mind-wandering after the training session on Day 3. Acceptance training was important for reducing mind-wandering, such that the monitoring + acceptance mindfulness training condition had the lowest mind-wandering relative to the other conditions, including significantly lower mind-wandering relative to the monitor-only mindfulness training condition. In one of the first experimental mindfulness training dismantling studies to-date, we show that training in acceptance is a critical driver of mindfulness training reductions in mind-wandering. This effect suggests that acceptance skills may facilitate emotion regulation on boring and frustrating sustained attention tasks that foster mind-wandering, such as the SART.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5329004/

 

Mindfulness is Associated with Reduced Pain by Improving the Capacity for Pleasure

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Mindfulness is Associated with Reduced Pain by Improving the Capacity for Pleasure

 

By John M. de Castro, Ph.D.

 

“It felt good to realize [through mindfulness] that I can co-exist with my pain. Being mindful helped me realize that in my angry reaction to my back pain, I was neglecting my whole body. I saw my body only through my pain, which caused me to hate my body over time. I can now see myself outside of my body, and am working day by day with my meditation to become a happier person living with chronic pain.” – Natalia Morone

 

We all have to deal with pain. It’s inevitable, but hopefully it’s mild and short lived. For a wide swath of humanity, however, pain is a constant in their lives. At least 100 million adult Americans have chronic pain conditions. The most common treatment for chronic pain is drugs. These include over-the-counter analgesics and opioids. But opioids are dangerous and highly addictive. Prescription opioid overdoses kill more than 14,000 people annually. So, there is a great need to find safe and effective ways to lower the psychological distress and improve the individual’s ability to cope with the pain.

 

Pain involves both physical and psychological issues. The stress, fear, and anxiety produced by pain tends to elicit responses that actually amplify the pain. So, reducing the emotional reactions to pain may be helpful in pain management. There is an accumulating volume of research findings to demonstrate that mind-body therapies have highly beneficial effects on the health and well-being of humans. Mindfulness practices have been shown to improve emotion regulation producing more adaptive and less maladaptive responses to emotions. Indeed, mindfulness practices are effective in treating pain in adults. But there is very little systematic study of how these practices effect chronic pain.

 

In today’s Research News article “Mindfulness Is Associated with Increased Hedonic Capacity Among Chronic Pain Patients Receiving Extended Opioid Pharmacotherapy.” (See summary below or view the full text of the study at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5235319/ ), Thomas and Garland recruited chronic pain patients who were being treated with opioids. They were measured for mindfulness, hedonic (pleasure) capacity, pain severity, pain interference, and depression. The relationships among these variables was explored with regression analysis.

 

They found that for the higher the levels of mindfulness for these chronic pain patients the higher their ability to experience pleasure (hedonic capacity) and the less that pain interfered with their daily lives (pain interference). This was also true for the mindfulness facets of observing inner experience, non-judgment, and acting with awareness. A mediation analysis demonstrated that the association of mindfulness with less pain interference in daily living resulted from mindfulness’ association with higher levels of hedonic capacity that in turn was associated with lower pain interference. So, the higher levels of ability to experience pleasure associated with mindfulness was the mediator of mindfulness’ association with lower ability of pain to interfere with living.

 

It needs to be kept in mind that this study was correlational and causation cannot be determined. But, the results suggest that being mindful predicts a greater ability to experience pleasure and, in turn, less interference in daily life produced by pain. This makes sense as pleasure occurs in the present moment and the ability of mindfulness to focus attention on the present moment would heighten the appreciation of this pleasure. In turn, it makes sense that being able to experience the good things in life would interfere with the ability of pain to interfere with living. So, being mindful may heighten the appreciation of pleasure and lower the difficulties in daily living produced by chronic pain.

 

“The current state of chronic pain and opioid use in the United States may indeed be daunting and require a multifaceted approach; yet, there is promise for our Veterans and the more than 100 million Americans1 who suffer from chronic pain in the age-old and now richly evidence-based practice of mindfulness meditation.” – Dawn Bazarko

 

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

 

Thomas, E. A., & Garland, E. L. (2017). Mindfulness Is Associated with Increased Hedonic Capacity Among Chronic Pain Patients Receiving Extended Opioid Pharmacotherapy. The Clinical Journal of Pain, 33(2), 166–173. http://doi.org/10.1097/AJP.0000000000000379

 

Abstract

Objectives

Chronic pain and long-term opioid use may lead to a persistent deficit in hedonic capacity, characterized by increased sensitivity to aversive states and insensitivity to natural rewards. Dispositional mindfulness has been linked with improved emotion regulation and pain coping. The aim of the current study was to examine associations between dispositional mindfulness, hedonic capacity, and pain-related interference in an opioid-using chronic pain sample.

Methods

Data were obtained from a sample of 115 chronic pain patients on long-term opioid therapy (68% females, M age=48.3, SD=13.6) who completed the Five Facet Mindfulness Questionnaire (FFMQ), the Snaith Hamilton Anhedonia and Pleasure Scale (SHAPS), the Brief Pain Inventory (BPI), and a psychiatric assessment of major depression. Bivariate correlations, hierarchical multiple regression, and path analysis were used to determine if dispositional mindfulness scores (FFMQ) predicted variance in hedonic capacity (SHAPS), and if hedonic capacity mediated the association between mindfulness and pain interference.

Results

We observed a significant positive correlation between dispositional mindfulness and hedonic capacity scores, r=.33, p<.001. Hierarchical regression indicated that after controlling for pain interference and major depressive disorder diagnosis, dispositional mindfulness explained a significant portion of variance in hedonic capacity (Beta = .30, p< .01). The association between dispositional mindfulness and pain interference was mediated by hedonic capacity (b = −.011, SE=.005, 95% C.I. = −.004 to −.024, full model R2=.39).

Discussion

Findings indicate that dispositional mindfulness was associated with hedonic capacity among this chronic pain sample. In light of this association, it is plausible that interventions that increase mindfulness may reduce pain-related impairment among opioid-using patients by enhancing hedonic capacity.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5235319/

 

Relieve Major Depression with Yoga

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Relieve Major Depression with Yoga

 

By John M. de Castro, Ph.D.

 

“for many patients dealing with depression, anxiety, or stress, yoga may be a very appealing way to better manage symptoms. Indeed, the scientific study of yoga demonstrates that mental and physical health are not just closely allied, but are essentially equivalent. The evidence is growing that yoga practice is a relatively low-risk, high-yield approach to improving overall health.” – Harvard Mental Health Letter

 

Clinically diagnosed depression is the most common mental illness, affecting over 6% of the population. Major depression can be quite debilitating. It is also generally episodic, coming and going. Some people only have a single episode but most have multiple reoccurrences of depression.  Depression can be difficult to treat. It is usually treated with anti-depressive medication. But, of patients treated initially with drugs only about a third attained remission of the depression. After repeated and varied treatments including drugs, therapy, exercise etc. only about two thirds of patients attained remission. But, drugs often have troubling side effects and can lose effectiveness over time. In addition, many patients who achieve remission have relapses and recurrences of the depression. Even after remission some symptoms of depression may still be present (residual symptoms).

 

Being depressed and not responding to treatment or relapsing is a terribly difficult situation. The patients are suffering and nothing appears to work to relieve their intense depression. Suicide becomes a real possibility. So, it is imperative that other treatments be identified that can relieve the suffering. Mindfulness training is an alternative treatment for depression. It has been shown to be an effective treatment for depression and its recurrence and even in the cases where drugs fail.  Another effective alternative treatment is exercise. But it is difficult to get depressed people, who lack energy, to engage in regular exercise. Yoga is a contemplative practice that is both a mindfulness practice and an exercise. It has been shown to be effective in the treatment of depression and even yogic breathing alone has been found to be effective. So, the combination of yoga practice with breathing exercises should be particularly effective.

 

In today’s Research News article “Adjunctive yoga vs. health education for persistent major depression: a randomized controlled trial.” (See summary below or view the full text of the study at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5548599/ ), Uebelacker and colleagues recruited patients with Major Depressive Disorder (MDD) who were being treated with antidepressant medications and randomly assigned them to receive either 10 weeks of Hatha Yoga or a Health Education Workshop. Yoga classes included breathing exercises, meditation, and postures, and met for 80 minutes, twice a week for 10 weeks. Participants were encouraged to also practice at home. Health education classes included presentations on alcohol, nicotine, and caffeine; being a smart patient; brain diseases; cancer prevention; diabetes; nutrition; germs, colds, and the flu; physical activity; sleep; physical pain, prevalence and causes of depression; and protecting your heart and met for 60 minutes, twice a week for 10 weeks. Participants were encouraged to also study at home. Participants were measured before and after treatment and 3 and 6 months later for depression, physical health, and physical activity.

 

They found that at the end of training there was no significant difference between the groups in depression, but over the following 3 and 6 months, the yoga practice group significantly decreased in depression levels with moderate effect size while the health education group did not. In addition, over the 3 and 6 months follow-up period a greater percentage of participants in the yoga group no longer met the criterion for clinical depression. There were no significant changes in physical health and no adverse events recorded. So, yoga practice was found to be a safe and effective for major depression even in combination with antidepressant medication.

 

It is important to note that the yoga group continued to practice at home after the 10 week training period averaging 36 and 34 minutes of practice per week over the 3 and 6 months follow-up periods. It is not known but suspected that the improvements in depression over this period may have been due to the continued practice. It is also important to note that this study was of excellent quality with an equivalent control condition. This is rare in this kind of research and greatly strengthens the conclusions. Hence, it appears that yoga practice helps to relieve depression in patients with Major Depressive Disorder (MDD) even with continued antidepressant medication.

 

So, relieve major depression with yoga.

 

“yoga classes dramatically reduced levels of depression—so much so that afterward most of the research subjects wouldn’t have qualified as depressed enough to participate in the study in the first place.” – Jessica Berger Gross

 

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

 

Uebelacker, L. A., Tremont, G., Gillette, L. T., Epstein-Lubow, G., Strong, D. R., Abrantes, A. M., … Miller, I. W. (2017). Adjunctive yoga vs. health education for persistent major depression: a randomized controlled trial. Psychological Medicine, 47(12), 2130–2142. http://doi.org/10.1017/S0033291717000575

 

Abstract

Background

The objective of this study was to determine whether hatha yoga is an efficacious adjunctive intervention for individuals with continued depressive symptoms despite antidepressant treatment.

Methods

We conducted a randomized controlled trial of weekly yoga classes (n = 63) vs. health education classes (Healthy Living Workshop, or HLW; n = 59) in individuals with elevated depression symptoms and antidepressant medication use. HLW served as an attention-control group. The intervention period was 10 weeks, with follow-up assessments 3 and 6 months afterwards. The primary outcome was depression symptom severity assessed by blind rater at 10 weeks. Secondary outcomes included depression symptoms over the entire intervention and follow-up periods, social and role functioning, general health perceptions, pain, and physical functioning.

Results

At 10 weeks, we did not find a statistically significant difference between groups in depression symptoms (b=−0.82, SE=0.88, p=0.36). However, over the entire intervention and follow-up period, when controlling for baseline, yoga participants showed lower levels of depression than HLW participants (b = −1.38, SE = 0.57, p = 0.02). Fifty-one percent of yoga participants demonstrated a response (≥ 50% reduction in depression symptoms) at 6 month-follow-up, compared to 31% of HLW participants (OR = 2.31; p = 0.04). Yoga participants showed significantly better social and role functioning and general health perceptions over time.

Conclusions

Although we did not see a difference in depression symptoms at the end of the intervention period, yoga participants showed fewer depression symptoms over the entire follow-up period. Benefits of yoga may accumulate over time.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5548599/

 

Mindfulness Plus Reflection Training Improves Thinking in Pre-School Children

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Mindfulness Plus Reflection Training Improves Thinking in Pre-School Children

 

By John M. de Castro, Ph.D.

 

“When we teach mindfulness to children, we are sharing with them skillful ways of relating to life’s uncomfortable and challenging moments. The earlier we do so in their young lives, the greater the opportunity to help them cultivate resilience and develop and refine their mindfulness practice as they mature.” – Scott Rogers

 

Childhood is a miraculous period during which the child is dynamically absorbing information from every aspect of its environment. This occurs almost without any intervention from the adults as the child appears to be programmed to learn. It is here that behaviors, knowledge, skills, and attitudes are developed that shape the individual. But, what is absorbed depends on the environment. If it is replete with speech, the child will learn speech, if it is replete with trauma, the child will learn fear, if it is replete with academic skills the child will learn these, and if it is replete with interactions with others, the child will learn social skills.

 

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

 

In today’s Research News article “Mindfulness Plus Reflection Training: Effects on Executive Function in Early Childhood.” (See summary below or view the full text of the study at: https://www.frontiersin.org/articles/10.3389/fpsyg.2018.00208/full?utm_source=F-AAE&utm_medium=EMLF&utm_campaign=MRK_556427_69_Psycho_20180301_arts_A ), Zelazo and colleagues recruited preschool children (4-5 years old) from two schools with predominantly children from low-income families and randomly assigned them to either Mindfulness + Reflection, Literacy, or Business as Usual conditions. Mindfulness + Reflection and Literacy training occurred daily for 6 weeks for 24 minutes per day. Mindfulness + Reflection training was adapted for young children and involved mindfulness and relaxation exercises, attention to thoughts and emotions, and cognitive enrichment programs; particularly attention training. The literacy program was adapted from the OWL (Opening the World of Learning) program.

 

The children were measured before the 6-week training period for vocabulary, math skills, IQ, and reading readiness. The children were measured before and after the 6-week training period and 4-6 weeks later for executive function, theory of mind, and literacy with measures adapted for young children. Teachers also rated the children for behaviors indicating surgency, negative affect, and effortful control and for attachment/relationships, behavioral concerns, initiative, and self-control.

 

They found that after training most of the children in all groups showed significant improvements on many of the measures. But, the children participating in the Mindfulness + Reflection program had significantly greater increases in overall executive function scores including working memory measures. The literacy training group had significantly greater improvements in effortful control reflecting improvements in inhibitory control, attentional control, low intensity pleasure, and perceptual sensitivity. Hence, they found evidence that mindfulness training can improve thinking while literacy training can improve behavioral control in very young disadvantaged children.

 

Early childhood is a time of rapid brain development and cognitive abilities. Since, it’s been shown that mindfulness training can produces changes in the brains of adolescents and adults, it is likely that the training in early childhood also changes brain development, This is a very important period of development and improvements here may well affect the children for the rest of their lives. This may be particularly important for disadvantaged children potentially altering the trajectory of their lives,

 

This study is laudable as working with and measuring very young children is challenging and requires insight and creativity. But, research conducted during this dynamic phase of development is particularly important. Of course, much more work is needed. But these results are promising and lend support to conducting further work.

 

“There is an emerging body of research that indicates mindfulness can help children improve their abilities to pay attention, to calm down when they are upset and to make better decisions. In short, it helps with emotional regulation and cognitive focus.” – Sarah Rudell Beach

 

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

 

Zelazo PD, Forston JL, Masten AS and Carlson SM (2018) Mindfulness Plus Reflection Training: Effects on Executive Function in Early Childhood. Front. Psychol. 9:208. doi: 10.3389/fpsyg.2018.00208

 

Executive function (EF) skills are essential for academic achievement, and poverty-related stress interferes with their development. This pre-test, post-test, follow-up randomized-control trial assessed the impact of an intervention targeting reflection and stress reduction on children’s EF skills. Preschool children (N = 218) from schools serving low-income families in two U.S. cities were randomly assigned to one of three options delivered in 30 small-group sessions over 6 weeks: Mindfulness + Reflection training; Literacy training; or Business as Usual (BAU). Sessions were conducted by local teachers trained in a literacy curriculum or Mindfulness + Reflection intervention, which involved calming activities and games that provided opportunities to practice reflection in the context of goal-directed problem solving. EF improved in all groups, but planned contrasts indicated that the Mindfulness + Reflection group significantly outperformed the BAU group at Follow-up (4 weeks post-test). No differences in EF were observed between the BAU and Literacy training groups. Results suggest that a brief, small-group, school-based intervention teaching mindfulness and reflection did not improve EF skills more than literacy training but is promising compared to BAU for improving EF in low-income preschool children several weeks following the intervention.

https://www.frontiersin.org/articles/10.3389/fpsyg.2018.00208/full?utm_source=F-AAE&utm_medium=EMLF&utm_campaign=MRK_556427_69_Psycho_20180301_arts_A

 

Driving the Eightfold Path

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Driving the Eightfold Path

 

By John M. de Castro, Ph.D.

 

 “We are not proving ourselves spiritually worthy of our material progress. We have not been neighborly, courteous, and kind upon the highway. Our lack of decency toward our fellow men is a definite black mark against us.” ~Cary T. Grayson

 

We often think of meditation or spiritual practice as occurring in quiet places removed from the hubbub of life. This is useful to develop skills and deep understanding. Unfortunately, most people do not have the luxury of withdrawing into solitary or monastic life. But it is possible to practice even in the midst of the chaos of everyday life. In fact, there are wonderful opportunities to practice presented to us all the time in the complexities of the modern world. I find that driving an automobile is an almost perfect context in which to practice the Buddha’s Eightfold Path, the Buddha’s prerequisites for the cessation of suffering; Right View, Right Intentions, Right Actions, Right Speech, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration.

 

Driving is a wonderful opportunity to practice Right View. The impermanence of everything is on display. No matter how bad or good the traffic condition we can be sure that they will change. By recognizing this we not only practice Right View but also relax and accept what is. Driving is also a situation that reflects how interconnected everything is including the thing we label self. Driving is a cooperative venture. Without everyone’s cooperation, there would be chaos on the roads. How other people drive effects how we drive at the moment and in the future. In this context if we take a moment to look, it is easy to develop Right View. We can also view the transitoriness of our thoughts and emotions as they arise and fall away in response to the experiences occurring while driving and our reactions to them, how this thing called self that we think of a permanent and static actually changes moment to moment in reaction to our experiences while driving. This is a tremendous learning experience and laboratory to develop Right View.

 

It is hard to find a better context than driving to observe our suffering, unsatisfactoriness, and its roots. While driving we seem to want everything to be exactly as we want it to be and when it isn’t we suffer. We want other drivers to drive the speeds we want so they are not in our way, we want traffic signals to always be green, we want the sun or other drivers’ high beams not to be in our eyes, we want a parking space to be available close to our destination, etc. In other words, we can learn, if we are observant of what is happening during driving, that our suffering is caused by our lack of acceptance of how things are. So, driving constitutes an ideal laboratory to practice Right View. We can learn to accept things as they are, to see things without judgment, to view the road and other vehicles just as they are, and to understand how we drive has consequences, affecting ourselves and others, in other words, we learn Right View.

 

We can quite readily practice Right Intentions while driving and this can lead to Right Actions. These intentions include the abandonment of unwholesome desires. If we drive with anger, impatience, selfishness, resentment we are likely to harm others and ourselves. The harm may not be major or direct, but indirect by affecting the other drivers in negative ways. Perhaps cutting another off produces anger in them that causes them suffering and elicits poor driving from them or anger and aggression toward others. Perhaps, not moving over to allow faster traffic to pass may induce impatience and elicit inappropriate passing on their part or simply to unnecessarily cause them to suffer. But sometimes direct physical harm to others can be produced as in the case of driving while under the influence of drugs or alcohol. But if we practice Right Intentions with sincere intentions to create good and happiness, relieve suffering in ourselves and others, and not harm any living thing, we will drive sober, with courtesy, with tolerance and understanding, with kindness and good will. When I move over to allow someone to pass or I react to an aggressive driver with patience and tolerance, I sometimes reflect that I may have prevented great harm. Had I aggravated the other driver their emotions could provoke even more dangerous driving or resulted in later anger or aggression toward others. I like to reflect on the ripples of good that I may have created with unknown consequences well into the future.

 

Intentions are a key. They become our moral compass. They tend to lead us in the right direction even though we may at times stumble.  It is often difficult or impossible to predict all of the consequences of our actions. It is also very difficult not to create some harm. Just the fact of driving is producing carbon emissions contributing to global warming. We need to try to not only have Right Intentions,” but to discern how even the best of intentions can sometime produce harmful outcomes. We have to sometimes balance the good we’re doing with the harm produced by the same actions. This requires Right View. This is where driving can be such a great practice as we can learn what works and what doesn’t and become better at discerning what are the wholesome Right Actions from those that produce more harm than good. But, if we form Right Intentions and aspire to create good and happiness we’ll be better drivers and will produce more harmony and good will on the roads and more importantly will be moving ourselves along the eightfold path.

 

There are many opportunities to practice Right Speech while driving. This can include non-verbal communications such as the use of turn signals. This is a form of Right Speech on the roads, communicating for the greater good. But, predominantly Right Speech is verbal. I have a bad habit of often reacting to driving situations with reflexive emotional expletives. This can occur in response to something as simple as being caught at a red light to another driver’s dangerous actions. This can also include gestures. They do no good and create harm in myself and sometimes aggravate and harm others. By practicing Right Speech. I work toward alleviating the suffering my habit produces in myself and others. I’ve started to develop a habit of simply reacting, rather than with expletives, with words such as “be safe” or a recitation of the loving kindness meditation wishes for health, happiness, safety etc. It’s a work in progress, but I can clearly feel the benefit when I do.

 

Right Livelihood. only applies literally to a few drivers on the road, such as truck drivers, taxi drivers, police, tow truck drivers, etc.  But if we fall into the category of people who make their living driving it is good to reflect on the effects of our activities on others. Does our livelihood produce harm to others, such as delivering weapons, cigarettes, or harmful drugs, or driving animals to slaughter, or does it produce greater good and happiness? It is not ours to judge the “rightness” of other people’s occupations. This is a personal matter where intention matters, that must be reflected upon deeply by each of us. But driving is more frequently a secondary component of our livelihood, perhaps as a means to get to our workplace. So, it can be conceived as part of our livelihood. So, driving is for many an opportunity to reflect upon our Right Livelihood.

 

Once again, driving presents a great context to practice Right Effort. It takes substantial effort to drive mindfully. If one drives automatically as most of us do most of the time, there is little or no mindfulness and little or no effort. When we first get in the driver’s seat we have to set the intention to drive in such a way as to lessen suffering in ourselves and others, to drive with kindness, compassion, patience, and courtesy, to drop fear, anger, hatred, selfishness, and the survival of the fittest attitude, and to bring to our interactions with others on the road the intention to promote well-being and happiness. Right Effort is driving the “Middle Way.” That is not trying too hard and getting stressed about driving mindfully, and also not being lackadaisical, but rather to try but relax. Don’t beat yourself up when you’re not driving mindfully and congratulate yourself when you do. The “Middle Way” is where effort should be targeted.

 

Mindless driving is probably the norm. Most people navigate the roads and traffic while their minds are elsewhere, ruminating about the past, planning for the future, or off in fantasy and daydreams. This provides us with a terrific opportunity to practice Right Mindfulness. Jon Kabat-Zinn defined mindfulness as “paying attention on purpose, in the present moment, and nonjudgmentally, to the unfolding of experience moment to moment.” What better opportunity to practice this than while driving? Right Mindfulness while driving precludes the dangerous activities of texting or engaging in other distractions that are known to amplify the dangers of driving. Right Mindfulness makes us acutely aware of what is happening and how we’re feeling during every moment of our drive. This makes not only for a more enjoyable drive, but also for much better driving. Awareness of how we’re feeling and what’s producing those feelings, and how we’re reacting to them makes us better able to drive safely without emotional outbursts eliciting unsafe behaviors. Right Mindfulness while driving is not just part of the eightfold path it is a prerequisite for the practice of the seven other components of the path. So, driving mindfully is a fundamental practice and driving is a great situation for practice.

 

Right Concentration” is the practice of focusing the mind solely on one object or a specific unchanging set of objects. Mindfulness is paying attention to whatever arises, but concentration is paying attention to one thing to the exclusion of everything else. This is usually developed during contemplative practice such as meditation and is nearly impossible to practice while driving. But, improvement in attentional ability is a consequence of practicing Right Concentration in other contexts which can improve driving by reducing distractions and mind wandering. In addition, it is thought that Right Concentration requires Right Effort, Right Intention, and Right Mindfulness and these can be practiced and developed while driving. So, although driving is not a situation for the practice of Right Concentration directly, the prerequisites for Right Concentration can be practiced and the benefits of its development can be appreciated.

 

Driving the eightfold path is not easy. But, remember that it is a practice. Over time I have gotten better and better at it, but nowhere near perfect. Frequently the discursive mind takes over or my emotions get the better of me. But, by continuing the practice I’ve slowly progressed. I’ve become a better driver and I’ve become a more relaxed and happier driver. I arrive at my destination relaxed with a smile on my face as opposed to the anger and stress that used to accompany me there.

 

Can we drive ourselves to enlightenment? Probably not! But we can practice the eightfold path that the Buddha taught leads there. The strength of driving the eightfold path practice is that it occurs in the real world of our everyday life. Quiet secluded practice is wonderful and perhaps mandatory for progress in spiritual development. But for most people it only can occur during a very limited window of time. By extending the practice directly into the mainstream of our lives we can greatly enhance its impact. I like to keep in mind the teaching that actions that lead to greater harmony and happiness should be practiced, while those that lead to unsatisfactoriness and unhappiness should be let go.  Without doubt, driving the eightfold path leads to greater harmony and happiness and as such should definitely should be included in our spiritual practice.

 

“It helps if you don’t see it as traffic but rather as thousands of individuals resolved to press on another day.” ~Robert Brault

 

CMCS – Center for Mindfulness and Contemplative Studies

 

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

Improve Dementia Caregiver Psychological Health and Stress with Mindfulness

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Improve Dementia Caregiver Psychological Health and Stress with Mindfulness

 

By John M. de Castro, Ph.D.

 

“people who care for family members with Alzheimer’s disease and other dementias in the home experienced a decrease in perceived stress and mood disturbance when practicing Mindfulness-based Stress Reduction (MBSR).” – Heather Stang

 

Dementia is a progressive loss of mental function produced by degenerative diseases of the brain. Dementia patients require caregiving particularly in the later stages of the disease. Alzheimer’s disease is the most common type of dementia and accounts for 50 to 70 percent of dementia cases. For Alzheimer’s disease, there are an estimated 10 million caregivers providing 9 billion hours of care at a value of over $100 Billion dollars.

 

Caregiving for dementia patients is a daunting and all too frequent task. It is an intense experience that can go on for four to eight years with increasing responsibilities as the loved one deteriorates. In the last year, 59% of caregivers report that they are effectively on duty 24/7. Over time dementia will lead to loss of memory, loss of reasoning and judgment, personality and behavioral changes, physical decline, and death. The memory and personality changes in the patient may take away all those characteristics that make the loved one identifiable, unique, and endearing, producing psychological stress in the caregiver.

 

The feelings of hopelessness can be overwhelming regarding the future of a patient with an irreversible terminal degenerative illness. In addition, caregivers often experience an anticipatory grief associated with a feeling of impending loss of their loved one. If this isn’t bad enough, a little appreciated consequence is that few insurance programs cover dementia care outside of the hospital. So, medical expenses can produce extra financial strain on top of the loss of income for the caregiver. It is sad that 72% of caregivers report relief when their loved one passes away. Obviously, there is a need to care for the caregivers of dementia patients. They play an essential and often irreplaceable role. So, finding ways to ease the burden is extremely important. Mindfulness practice for caregivers has been shown to help them cope with the physical and psychological demands of caregiving.

 

In today’s Research News article “A Pilot Randomized Controlled Trial of Mindfulness-Based Stress Reduction for Caregivers of Family Members with Dementia.” (See summary below or view the full text of the study at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5070659/ ), Brown and colleagues recruited adult family members providing caregiving for patients with Alzheimer’s Disease. They were randomly assigned to receive either an 8-week, once a week for 2 hours, Mindfulness-Based Stress Reduction (MBSR) program or a Social Support program. Participants were measured before and after the programs and 3 months later for perceived stress, experiential avoidance, mood states, physical and mental health, caregiver burden, and quality of relationship between the caregiver and care recipient. They also provided saliva samples to measure cortisol levels.

 

They found that both MBSR and Social Support produced significant improvements in experiential avoidance, depression, vitality, fatigue, confusion, and physical and mental health. They also found that MBSR also produced significant improvements in perceived stress, tension, and anger while Social Support produced significant improvement in caregiver burden. Unfortunately, these effects were not sustained at the 3-month follow-up.

 

Hence, it appears that both MBSR and Social Support are effective in improving caregivers’ psychological well-being, but only temporarily. MBSR appears to be superior to Social Support in providing these benefits. The stress of caring for patients with Alzheimer’s Disease is immense and the importance of the relief provided by these programs cannot be overemphasized. But, the study clearly demonstrates a need for future research to investigate means to prolong the effectiveness of these programs.

 

So, improve dementia caregiver psychological health and stress with mindfulness.

 

“One of the major difficulties that individuals with dementia and their family members encounter is that there is a need for new ways of communicating due to the memory loss and other changes in thinking and abilities. The practice of mindfulness places both participants in the present and focuses on positive features of the interaction, allowing for a type of connection that may substitute for the more complex ways of communicating in the past. It is a good way to address stress.” – Marla Paul

 

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

 

Brown, K. W., Coogle, C. L., & Wegelin, J. (2016). A Pilot Randomized Controlled Trial of Mindfulness-Based Stress Reduction for Caregivers of Family Members with Dementia. Aging & Mental Health, 20(11), 1157–1166. http://doi.org/10.1080/13607863.2015.1065790

 

Abstract

Objectives

The majority of care for those with Alzheimer’s Disease and other age-related dementias is provided in the home by family members. To date there is no consistently effective intervention for reducing the significant stress burden of many family caregivers. The present pilot randomized controlled trial tested the efficacy of an adapted, 8-week Mindfulness-based Stress Reduction (MBSR) program, relative to a near structurally equivalent, standard Social Support (SS) control condition for reducing caregiver stress and enhancing the care giver-recipient relationship.

Method

Thirty-eight family caregivers were randomized to MBSR or SS, with measures of diurnal salivary cortisol, and perceived stress, mental health, experiential avoidance, caregiver burden, and relationship quality collected pre- and post-intervention and at 3-month follow-up.

Results

MBSR participants reported significantly lower levels of perceived stress and mood disturbance at post-intervention relative to SS participants. At 3-month follow-up, participants in both treatments conditions reported improvements on several psychosocial outcomes. At follow-up there were no condition differences on these outcomes, nor did MBSR and SS participants differ in diurnal cortisol response change over the course of the study.

Conclusion

Both MBSR and SS showed stress reduction effects, and MBSR showed no sustained neuroendocrine and psychosocial advantages over SS. The lack of treatment condition differences could be attributable to active ingredients in both interventions, and to population-specific and design factors.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5070659/