Reduce Substance Abuse with Yoga

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Reduce Substance Abuse with Yoga

By John M. de Castro, Ph.D.

 

“When people take substances, they’re seeking a certain experience, whether it’s escapist or transcendental or just wanting a different psychological state, to get away from whatever is making them unhappy. Yoga is an alternative, a positive way to generate a change in consciousness that, instead of providing an escape, empowers people with the ability to access a peaceful, restorative inner state that integrates mind, body, and spirit.” – Sat Bir Khalsa

 

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. In the U.S. about 17 million people abuse alcohol. Drunk driving fatalities accounted for over 10,000 deaths annually. “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).

 

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 both treat substance abuse disorders and to prevent relapses. Mindfulness practices have been shown to improve recovery from various addictions. Yoga is a mindfulness practice that has documented benefits for the individual’s psychological and physical health and well-being. There has been a paucity of studies, however, on the use of yoga practice to treat substance abuse.

 

In today’s Research News article “Role of Yoga in Management of Substance-use Disorders: A Narrative Review.” (See summary below or view the full text of the study at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5812135/ ), Kuppili and colleagues review and summarize the published research literature on the application of yoga practice for the treatment of substance abuse. They found 16 studies, 12 of which were randomized controlled trials.

 

There were 9 studies of yoga practice as a treatment for nicotine (smoking) addiction. These studies reported that yoga practice increased the desire to quit smoking, reduced cravings for cigarettes, and assisted in quitting. There were, however, mixed findings on the duration of these effects. There were 3 studies of yoga practice as a treatment for alcohol use disorders. These studies reported that yoga practice was helpful in reducing alcohol intake and depression. There were 3 studies of yoga practice as a treatment for opioid use disorders. These studies reported that yoga practice for patients undergoing treatment improved mood states and quality of life. There was only 1 study of yoga practice as a treatment for cocaine use disorder and reported improvements in perceived stress and quality of life.

 

The studies reviewed suggest that yoga practice may be of use in the treatment of substance use disorders particularly in improving the psychological state of patients under treatment and perhaps reducing cravings. There is obviously, though, a need for more studies with larger samples and with long-term follow-up. Yoga practice does not appear to a magical cure for substance abuse but may be helpful to the patient in kicking the habit. Clearly yoga practice has substantial psychological and physical benefits for practitioners and these in combination with its helpfulness for the treatment of substance abuse make it a reasonable choice for improving he well-being of patients with these disorders.

 

“Yoga is a complementary, or adjunct, health practice that is often considered a natural form of medicine. Adjunct means “in addition to,” and not “in place of.” Yoga is often beneficial when used in tandem with other traditional substance abuse treatment methods.” – American Addiction Centers

 

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

 

Pooja Patnaik Kuppili, Arpit Parmar, Ankit Gupta, Yatan Pal Singh Balhara. Role of Yoga in Management of Substance-use Disorders: A Narrative Review. J Neurosci Rural Pract. 2018 Jan-Mar; 9(1): 117–122. doi: 10.4103/jnrp.jnrp_243_17

 

Abstract

Substance use disorders are comparable to chronic medical illnesses and have a chronic relapsing course. Despite being significant contributors to morbidity and mortality, limited treatment options exist. The current narrative review was aimed at providing an overview of yoga therapy in substance-use disorders and discuss the relevant methodological issues. Articles published in English language till May 2017 indexed with PubMed, PubMed central, and Google Scholar were searched using search terms “Yoga,” “Substance use,” “Drug dependence,” “Nicotine,” “Tobacco,” “Alcohol,” “Opioids,” “Cannabis,” “Cocaine,” “Stimulants,” “Sedative hypnotics,” “Inhalants,” and “Hallucinogens” for inclusion in the review. A total of 314 studies were found fulfilling the stated criteria. Out of which, 16 studies were found to fulfill the inclusion and exclusion criteria and 12 were randomized control trials. The majority of studies were available on the role of yoga in management of nicotine dependence. Sample size of these studies ranged from 18 to 624. The majority of studies suggested the role of yoga in reducing substance use as well as substance-related craving (especially in nicotine-use disorders) in short term. However, more studies are required for demonstrating the long-term effects of yoga therapy in substance-use disorder.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5812135/

 

Reduce Social Anxiety and Drinking with Mindfulness

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Reduce Social Anxiety and Drinking with Mindfulness

 

By John M. de Castro, Ph.D.

 

“When you practice sitting in curious awareness, without forcing it, mindfulness becomes easier and easier. You become an observer, rather than a participant in the damaging thoughts that run through your head. As you become more aware, you are less prone to engage in mindless harmful behaviors, like drinking, and more apt to act with intention and self-love and acceptance.” – Keri Wiginton

 

Inappropriate use of alcohol is a major societal problem. In fact, about 25% of US adults have engaged in binge drinking in the last month and 7% have what is termed an alcohol use disorder. Alcohol abuse is very dangerous and frequently fatal. Nearly 88,000 people in the US and 3.3 million globally die from alcohol-related causes annually, making it the third leading preventable cause of death in the United States. Drunk driving accounted for over 10,000 deaths; 31% of all driving fatalities. Excessive alcohol intake has been shown to contribute to over 200 diseases including alcohol dependence, liver cirrhosis, cancers, and injuries. It is estimated that over 5% of the burden of disease and injury worldwide is attributable to alcohol consumption. These are striking and alarming statistics and indicate that controlling alcohol intake is an important priority for the individual and society

 

Alcohol intake is often promoted by its perceived ability to improve social behavior and reduce social anxiety. It is a common human phenomenon that being in a social situation can be stressful and anxiety producing. Social anxiety is widespread, and reaches clinically significant levels in about 7% of the U.S. population. It has been found that mindfulness training can be effective for anxiety disorders including Social Anxiety Disorder. In addition, mindfulness training has been successfully applied to treating alcohol abuse. It appears to increase the ability of the drinker to control alcohol intake. Since, mindfulness appears to hold promise as a treatment for excessive alcohol intake and social anxiety, there is a need to examine the relationships between social anxiety, alcohol abuse, and mindfulness in people with alcohol abuse problems and who suffer with social anxiety.

 

In today’s Research News article “Mindfulness Facets, Social Anxiety, and Drinking to Cope with Social Anxiety: Testing Mediators of Drinking Problems.” (See summary below or view the full text of the study at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5381930/ ), Clerkin and colleagues recruited adults with alcohol dependence and high social anxiety. They had them complete measures of mindfulness, symptoms of alcohol dependence, alcohol consumption, drinking problems, social anxiety, drinking to cope with social anxiety, depression, and alcohol withdrawal symptoms. These measures were subjected to a path analysis to identify the interconnections between them.

 

They found that the greater the levels of social anxiety symptoms the higher the levels of drinking to cope with social anxiety and, in turn, the higher the levels of drinking problems. Further they found that found that the greater the levels of the mindfulness and the facets of mindfulness of acting with awareness, accepting without judgment, and describing the lower the levels of social anxiety symptoms and thereby the lower the levels of drinking to cope with this anxiety and, in turn, the lower the levels of drinking problems.

 

Hence, as has been previously observed, social anxiety tends to promote drinking problems by driving a coping strategy of using alcohol intake to deal with the anxiety. But, significantly, mindfulness is associated with reduced levels of social anxiety which is associated with lower drinking problems. In particular, the more the individual could describe how they are feeling, accept it without judgement, and be aware of their actions in the present moment, the less they felt anxiety in social situations. This, through reducing coping mechanisms, was associated with fewer drinking problems.

 

This study was correlative and causation cannot be concluded within the study itself. But, in other studies, increasing mindfulness was found to reduce anxiety, including social anxiety  and to assist in controlling alcohol consumption. So, it would seem reasonable to conclude that the relationships observed in the present study were due to causal connections such that high mindfulness lowers social anxiety which lowers coping with anxiety by drinking.

 

So, reduce social anxiety and drinking with mindfulness.

 

“We live in an alcohol-addicted culture. Alcohol is used as a social lubricant, and has become such a crutch for most people to feel comfortable socially that they would feel lost without it.” – Sheryl 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

 

Clerkin, E. M., Sarfan, L. D., Parsons, E. M., & Magee, J. C. (2017). Mindfulness Facets, Social Anxiety, and Drinking to Cope with Social Anxiety: Testing Mediators of Drinking Problems. Mindfulness, 8(1), 159–170. http://doi.org/10.1007/s12671-016-0589-6

 

Abstract

This cross-sectional study tested social anxiety symptoms, trait mindfulness, and drinking to cope with social anxiety as potential predictors and/or serial mediators of drinking problems. A community-based sample of individuals with co-occurring social anxiety symptoms and alcohol dependence were recruited. Participants (N = 105) completed measures of social anxiety, drinking to cope with social anxiety, and alcohol use and problems. As well, participants completed the Five Facet Mindfulness Questionnaire, which assesses mindfulness facets of accepting without judgment, acting with awareness, not reacting to one’s internal experiences, observing and attending to experiences, and labeling and describing. As predicted, the relationship between social anxiety symptoms and drinking problems was mediated by social anxiety coping motives across each of the models. Further, the relationship between specific mindfulness facets (acting with awareness, accepting without judgment, and describe) and drinking problems was serially mediated by social anxiety symptoms and drinking to cope with social anxiety. This research builds upon existing studies that have largely been conducted with college students to evaluate potential mediators driving drinking problems. Specifically, individuals who are less able to act with awareness, accept without judgment, and describe their internal experiences may experience heightened social anxiety and drinking to cope with that anxiety, which could ultimately result in greater alcohol-related problems.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5381930/

 

Improve Student Resilience to Stress with Mindfulness

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Improve Student Resilience to Stress with Mindfulness

 

By John M. de Castro, Ph.D.

 

“This is, to the best of our knowledge, the most robust study to date to assess mindfulness training for students, and backs up previous studies that suggest it can improve mental health and wellbeing during stressful periods.” – Julieta Galante

 

In the modern world education is a key for success. Where a high school education was sufficient in previous generations, a college degree is now required to succeed in the new knowledge-based economies. There is a lot of pressure on students to excel so that they can be admitted to the best universities and there is a lot of pressure on university students to excel so that they can get the best jobs after graduation. As a result, parents and students are constantly looking for ways to improve student performance in school. The primary tactic has been to pressure the student and clear away routine tasks and chores so that the student can focus on their studies. But, this might in fact be counterproductive as the increased pressure can actually lead to stress and anxiety which can impede the student’s mental health, well-being, and school performance.

 

It is, for the most part, beyond the ability of the individual to change the environment to reduce stress, so it is important that methods be found to reduce the individuals’ responses to stress; to make them more resilient when high levels of stress occur. Contemplative practices including meditation, mindfulness training, and yoga practice have been shown to reduce the psychological and physiological responses to stress. Indeed, mindfulness has been shown to be helpful in increasing resilience and coping with the school environment and for both students and teachers. So, perhaps, mindfulness training may be helpful for college students to better cope with stress and improve their well-being.

 

In today’s Research News article “A mindfulness-based intervention to increase resilience to stress in university students (the Mindful Student Study): a pragmatic randomised controlled trial.” (See summary below or view the full text of the study at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5813792/ ), Galante and colleagues recruited healthy college students and randomly assigned them to receive either 8 weeks of mindfulness training or to support as usual from the university counseling center. The mindfulness course consisted of 8 weekly sessions of 75-90 minutes teaching mindfulness skills adapted for college students. The mindfulness students were encouraged to practice for 15 minutes daily at home. They were measured before and after training and during the examination period for psychological distress, mental health problems, well-being, sleep and activity levels, examination scores, and altruism.

 

They found that after training and during the examination period the students who had received the mindfulness training had significantly less psychological distress and greater well-being than the support as usual students. Hence mindfulness training appeared to improve the students psychological state in general and particularly during the stressful examination period. This suggests that the training improved the students’ resilience in the face of stress and this in turn improved their psychological state. Training in mindfulness may be an important component in education to improve the students’ abilities to cope with the pressure and stresses of higher education.

 

So, improve student resilience to stress with mindfulness.

 

“Students who had been practising mindfulness had distress scores lower than their baseline levels even during exam time, which suggests that mindfulness helps build resilience against stress.” – Julieta Galante

 

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

 

Julieta Galante, Géraldine Dufour, Maris Vainre, Adam P Wagner, Jan Stochl, Alice Benton, Neal Lathia, Emma Howarth, Prof Peter B Jones. A mindfulness-based intervention to increase resilience to stress in university students (the Mindful Student Study): a pragmatic randomised controlled trial. Lancet Public Health. Author manuscript; available in PMC 2018 Feb 15. Published in final edited form as: Lancet Public Health. 2018 Feb; 3(2): e72–e81. Published online 2017 Dec 19. doi: 10.1016/S2468-2667(17)30231-1

 

Summary

Background

The rising number of young people going to university has led to concerns about an increasing demand for student mental health services. We aimed to assess whether provision of mindfulness courses to university students would improve their resilience to stress.

Methods

We did this pragmatic randomised controlled trial at the University of Cambridge, UK. Students aged 18 years or older with no severe mental illness or crisis (self-assessed) were randomly assigned (1:1), via remote survey software using computer-generated random numbers, to receive either an 8 week mindfulness course adapted for university students (Mindfulness Skills for Students [MSS]) plus mental health support as usual, or mental health support as usual alone. Participants and the study management team were aware of group allocation, but allocation was concealed from the researchers, outcome assessors, and study statistician. The primary outcome was self-reported psychological distress during the examination period, as measured with the Clinical Outcomes in Routine Evaluation Outcome Measure (CORE–OM), with higher scores indicating more distress. The primary analysis was by intention to treat. This trial is registered with the Australia and New Zealand Clinical Trials Registry, number ACTRN12615001160527.

Findings

Between Sept 28, 2015, and Jan 15, 2016, we randomly assigned 616 students to the MSS group (n=309) or the support as usual group (n=307). 453 (74%) participants completed the CORE–OM during the examination period and 182 (59%) MSS participants completed at least half of the course. MSS reduced distress scores during the examination period compared with support as usual, with mean CORE–OM scores of 0·87 (SD 0·50) in 237 MSS participants versus 1·11 (0·57) in 216 support as usual participants (adjusted mean difference –0·14, 95% CI –0·22 to –0·06; p=0·001), showing a moderate effect size (β –0·44, 95% CI –0·60 to –0·29; p<0·0001). 123 (57%) of 214 participants in the support as usual group had distress scores above an accepted clinical threshold compared with 88 (37%) of 235 participants in the MSS group. On average, six students (95% CI four to ten) needed to be offered the MSS course to prevent one from experiencing clinical levels of distress. No participants had adverse reactions related to self-harm, suicidality, or harm to others.

Interpretation

Our findings show that provision of mindfulness training could be an effective component of a wider student mental health strategy. Further comparative effectiveness research with inclusion of controls for non-specific effects is needed to define a range of additional, effective interventions to increase resilience to stress in university students.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5813792/

 

The Eightfold Path at Work

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The Eightfold Path at Work

 

By John M. de Castro, Ph.D.

 

 “So where do we begin if we want to improve our work life for ourselves and those around us? I suggest starting with the mind. Ask yourself: what is the quality of my mind at work? What’s happening in my mind as the hours at work go by day in and day out? Is my mind working at its utmost? . . . . Through mindfulness, we can train our minds to work better.” – Tara Healey

 

The work environment as an excellent context in which to practice the Buddha’s Eightfold Path. It is filled with interpersonal interactions and clashes, task focusing, dealing with authority, frustrations, successes, self-worthiness, and emotionality. In other words, the work environment has all the ingredients 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.

 

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 a solitary or monastic life. Fortunately, 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 embedded in the complexities of the modern world. In a previous essay we discussed driving an automobile as an almost perfect venue for practice. In today’s essay we’ll discuss practicing in the work environment.

 

There are many wonderful opportunities at work to practice Right View. The view that all things are impermanent can be practiced. Indeed, the situation at work is constantly changing and no matter how bad or good the work conditions or the daily experiences are you can be sure that they’ll change; the business cycle is constantly changing as are the people you work with and for. By recognizing this we not only practice Right View but also relax and accept what is. Work is a cooperative venture. It’s a situation that reflects how interconnected everything is including the thing we label self. Working without consideration of our superiors or co-workers and their needs and aspirations would be chaotic and very unproductive. How you work effects how they work and vice versa. In this context if you take a moment to look, it is easy to develop Right View including the transitoriness of our thoughts and emotions. At work they arise and fall away in response to the ever changing experiences occurring at work and your reactions to them. This thing called self that you think of a permanent and static actually changes moment to moment in reaction to these experiences at work. This is a tremendous learning experience with work being a wonderful laboratory to practice and develop your Right View.

 

It is hard to find a better context than working to develop the Right View on suffering and unsatisfactoriness, and their roots. While working we seem to want everything to be exactly as we want it to be, and when it isn’t we suffer. We want meetings to be short, incisive, and productive, we want technology to always be working properly, we want to always be recognized for our efforts and accomplishments, we want less dull repetition and paperwork, we want our co-workers to be cooperative rather than competitive, we want a raise, we want a promotion, we want our bosses to always make the right decisions, we want everyone to like us, etc. When these things don’t happen, we suffer. In other words, you can learn, if you are observant of what is happening during working, that your suffering is caused by your lack of acceptance of how things are at work. So, working constitutes a wonderful laboratory to practice Right View. You can learn to accept things as they are, to see things without judgment, to view the job, your bosses, and other workers just as they are, and to understand how you work has consequences, affecting yourself and others, in other words, you practice and develop Right View.

 

You can quite readily practice Right Intentions while working and this can lead to Right Actions. These intentions include the abandonment of unwholesome desires. If you work with anger, impatience, selfishness, resentment you are likely to harm others and yourself. The harm may not be major or direct, but indirect by affecting the other workers in negative ways. Perhaps your anger at an unsatisfactory work situation causes the intentional sabotage of a project. Perhaps, your selfishness causes you to refuse to help a struggling co-worker eliciting frustration or worry about the security of their job, or simply cause them to suffer. But sometimes direct harm to others can be produced by greed resulting in your undercutting or obstructing their work in order to make yourself look better and step over them for promotion. But if you practice Right Intentions with sincere intentions to create good and happiness, relieve suffering in ourselves and others, and not harm any living thing, you will work cooperatively, with courtesy, with tolerance and understanding, with kindness and good will. When co-workers are treated with respect, compassion, and helpfulness or when a co-worker’s anger or frustration are reacted to with patience, kindness, and tolerance, harm and suffering have likely been prevented. It is good to reflect on the ripples of good that may have been created with Right Actions producing positive consequences, which produce more positive consequences, producing more positive consequences, etc. well into the future.

 

Intentions are a key. They become your moral compass. They tend to lead you in the right direction even though you may at times stumble.  It is often difficult or impossible to predict all of the consequences of your actions. It is also very difficult not to create some harm. You have to consider that your competitive success may be causing others to lose their jobs, or that the manufacturing processes you’re using compromises the natural environment, or that trying to minimize costs, you use suppliers who employ people at less than a living wage. You need to try to not only have Right Intentions, but to discern how even the best of intentions can sometime produce harmful outcomes. 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 working 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. But, if you form Right Intentions and aspire to create good and happiness you’ll be a better worker and will produce more harmony and good will in the work place and more importantly will be moving yourself along the eightfold path.

 

There are many opportunities to practice Right Speech while working. This can include non-verbal communications such as facial expressions, body postures, etc. But, predominantly Right Speech is verbal. A worker 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 part, to another worker’s dangerous actions. This can also include gestures. They do no good and create harm in myself and sometimes aggravate and harm others. Office gossip is rampant in the work environment. This often hurts others in unpredictable and sometimes unknown ways. Right speech involves refraining from gossip. At work frequently guesses and rumors are spread. Right Speech involves only speaking things that you know are absolutely true. This can promote trust and harmony in the workplace. By practicing Right Speech you can work toward alleviating the suffering produced in ourselves and others. Simply react, rather than with expletives, with words such as “be safe” or a silent recitation of the loving kindness meditation wishes for health, happiness, safety etc. 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 your work not only earns you a living but also creates greater happiness, wisdom, and well-being, and relieves suffering in yourself and others. Conversely, you should not produce harm. This doesn’t discourage earning profits and accumulating wealth. It simply indicates that it must be done in the right way. It indicates that you should acquire wealth only by legal means, peacefully, without coercion or violence; you should acquire it honestly, not by trickery or deceit; and you should acquire it in ways which do not entail harm and suffering for others. Some occupations can be clearly seen as creating harm such as manufacturing, selling, or delivering weapons, cigarettes, or harmful drugs, 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. It is not yours to judge the “rightness” of other people’s occupations. This is a personal matter where intention matters, that must be reflected upon deeply to ascertain whether your practicing Right Livelihood.

 

Once again, working presents a great context to practice Right Effort. It takes substantial effort to work mindfully. If you work automatically as most people do most of the time, there is little or no mindfulness and little or no effort. When you first get to work you have to set the intention to engage in your work in such a way as to lessen suffering in yourself and others, to work 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 at work 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 working mindfully, and also not being lackadaisical, but rather to try, but relax. Don’t beat yourself up when you’re not working mindfully, but congratulate yourself when you do. The “Middle Way” is where effort should be targeted.

 

Mindless working is probably the norm. Most people perform their routine work 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 working? Right Mindfulness while working precludes focusing on social media or engaging in other distractions that detract from our efforts. Right Mindfulness makes you acutely aware of what is happening and how you’re feeling during every moment of your work. This makes not only for a more enjoyable work, but also for much better working. Awareness of how you’re feeling and what’s producing those feelings, and how you’re reacting to them makes you better able to work effectively without emotional outbursts that are non-productive and can damage the efforts of co-workers. Right Mindfulness while working is not just part of the eightfold path it is a prerequisite for the practice of the seven other components of the path. So, working mindfully is a fundamental practice and working 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. This is developed during contemplative practice such as meditation. It is essential to effective work. Very few people have the luxury of working in quiet isolated circumstances. Most work in environments that are replete with distractions and interruptions.

Improvement in attentional ability is a consequence of practicing Right Concentration  improves focused attention on the work, reducing distractions and mind wandering. The ability to concentrate and screen out intrusive sounds, sights, speech and thoughts allow you to focus on your work, producing higher quality work while being more efficient and productive. In addition, it is thought that Right Concentration requires Right Effort, Right Intentions, and Right Mindfulness and these can also be practiced and developed while working. So, working is a wonderful situation for the practice of Right Concentration, benefiting the individual and the quality of the work.

 

Working the eightfold path 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 worker and a more relaxed and happier worker. You then can leave work at the end of the day relaxed with a smile on your face rather than angry and stressed.

 

Through engaging in the eightfold path at can we achieve enlightenment? Probably not! But we can practice it and the Buddha taught that it leads there. The strength of practicing the eightfold path at work 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. 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, practicing the eightfold path at work leads to greater harmony and happiness and as such should be included in our spiritual practice.

 

“As an executive coach and physician, I often sing the praises of mindfulness approaches and recommend them to clients to manage stress, avoid burnout, enhance leadership capacity, and steady their minds when in the midst of making important business decisions, career transitions, and personal life changes.” – David Brendel

 

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 Cardiovascular Function in Heart Failure Patients with Tai Chi

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Improve Cardiovascular Function in Heart Failure Patients with Tai Chi

 

By John M. de Castro, Ph.D.

 

“Tai chi has proven especially beneficial for people with heart failure, who tend to be tired and weak as a result of their heart’s diminished pumping ability. The upper- and lower-body movements safely strengthen the heart and major muscle groups.” – Harvard Health Letter

 

Cardiovascular disease is the number one killer, claiming more lives than all forms of cancer combined. “Heart disease is the leading cause of death for both men and women. About 610,000 people die of heart disease in the United States every year–that’s 1 in every 4 deaths. Every year about 735,000 Americans have a heart attack.” (Centers for Disease Control). A myriad of treatments has been developed for heart disease including a variety of surgical procedures and medications. In addition, lifestyle changes have proved to be effective including quitting smoking, weight reduction, improved diet, physical activity, and reducing stresses. Cardiac rehabilitation programs for patients recovering from a heart failure, emphasize these lifestyle changes. Unfortunately, for a variety of reasons, 60% of heart failure patients decline participation, making these patients at high risk for another attack.

 

Contemplative practices, such as meditation, tai chi, and yoga, have also been shown to be helpful for heart health. In addition, mindfulness practices have also been shown to be helpful for producing the kinds of other lifestyle changes needed such as smoking cessation, weight reduction and stress reduction.  Tai Chi and Qigong are ancient mindfulness practices involving slow prescribed movements. They are gentle and completely safe, can be used with the elderly and sickly, are 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, they can also be practiced in social groups without professional supervision. This can make it fun, improving the likelihood of long-term engagement in the practice.

 

Since Tai Chi is both a mindfulness practice and an exercise, it may be an acceptable and effective treatment for heart failure patients. In today’s Research News article “The Effects of Tai Chi Training in Patients with Heart Failure: 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/PMC5770613/ ), Ren and colleagues review, summarize, and perform a meta-analysis of the 11 published research studies with a combined 636 patients, on the effectiveness of Tai Chi practice for the treatment of heart failure patients.

 

They report that the research findings support the conclusions that Tai Chi practice significantly increases the distance that the patients can walk in 6 minutes. It also significantly reduces heart rate and the levels of serum B-type natriuretic peptide; a marker of heart failure and significantly increases left ventricular ejection fraction; a marker of heart health. But, they also report that Tai Chi practice did not improve a number of other measures of cardiac function; including systolic and diastolic blood pressure, maximum oxygen uptake, and timed get up and go.

 

These results are encouraging and suggest that Tai Chi practice can improve many aspects of cardiac function in patients with heart failure. But, its’ usefulness must be tempered with the understanding that not all measure of heart health are improved. This suggests that that Tai Chi practice should be used in combination with other therapies to improve the symptoms of heart failure. The fact that it’s gentle and safe, convenient, inexpensive and social make it an ideal exercise to be employed as a step toward more intense exercises for heart health. It should be helpful in helping the 60% of heart failure patients who refuse exercise programs to slowly improve and transition into more intense exercise.

 

So, improve cardiovascular function in heart failure patients with Tai Chi.

 

“for people who don’t do cardiac rehab, tai chi may be a way to entice them to start exercising in a gentle, less intimidating way. It may also act as a gateway to other types of more traditional and intensive exercise that have been shown to improve fitness and potentially lower risk of having further heart attacks.” – Alice Park

 

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

 

Xiaomeng Ren, Yanda Li, Xinyu Yang, Jie Li, Huilong Li, Zhengzhong Yuan, Yikun Sun, Hongcai Shang, Yanwei Xing, Yonghong Gao. The Effects of Tai Chi Training in Patients with Heart Failure: A Systematic Review and Meta-Analysis. Front Physiol. 2017; 8: 989. Published online 2017 Dec 7. doi: 10.3389/fphys.2017.00989

 

Abstract

Heart Failure (HF) is associated with significantly high morbidity and mortality. We performed a meta-analysis and updated new evidences from randomized controlled trials (RCTs) to determine the effects of Tai Chi (TC) in patients with HF. Electronic literature search of Medline, PubMed, EMBASE, the Cochrane Library, China national knowledge infrastructure (CNKI), and Wan Fang Database was conducted from inception of their establishment until 2017. And we also searched Clinical Trials Registries (https://clinicaltrials.gov/ and www.controlled-trials.com) for on-going studies. A total of 11 trials with 656 patients were available for analysis. The results suggested that TC was associated with an obviously improved 6-min walk distance [6MWD, weighted mean difference (WMD) 65.29 m; 95% CI 32.55–98.04] and quality of life (Qol, WMD −11.52 points; 95% CI −16.5 to −6.98) and left ventricular ejection fraction (LVEF, WMD 9.94%; 95% CI 6.95 to 12.93). TC was shown to reduce serum B-type natriuretic peptide [BNP, standard mean difference (SMD) −1.08 pg/mL; 95% CI −1.91 to −0.26] and heart rate (HR, WMD −2.52 bpm; 95% CI −3.49 to −1.55). In summary, our meta-analysis demonstrated the clinical evidence about TC for HF is inconclusive. TC could improve 6MWD, Qol and LVEF in patients with HF and may reduce BNP and HR. However, there is a lack of evidence to support TC altering other important long-term clinical outcomes so far. Further larger and more sustainable RCTs are urgently needed to investigate the effects of TC.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5770613/

Reduce Distress at Hearing Voices with Self-Compassion and Mindfulness

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Reduce Distress at Hearing Voices with Self-Compassion and Mindfulness

 

By John M. de Castro, Ph.D.

 

“Mindfulness is increasingly being used for psychological approaches to voice-hearing and other experiences that can be seen as ‘psychotic’ . . The aim of mindfulness is to develop an accepting approach to thoughts and feelings and through understanding these experiences develop more detachment and choice about how they influence us.” – Hearing Voices Network

 

Hearing voices is quite common, occurring in around 2% – 4% of the population. Neuroimaging has demonstrated that the voices that people hear are experienced as if there were a real person talking to them with the same brain areas becoming active during voice hearing as during listening to actual speech. So, it would appear that voice hearers are actually experiencing voices.

 

Hearing voices (auditory hallucinations) is seen as a prime symptom of psychosis and is considered a first rank symptom of schizophrenia. Hearing voices, however, is not always indicative of psychosis. But, only about a third of voice hearers are considered psychotic. On the other hand, about two thirds of voice hearers are quite healthy and function well. They cope effectively with the voices they’re hearing, do not receive the diagnosis of psychosis, and do not require psychiatric care.

 

The differences between people with psychoses and healthy people who hear voices, is not in the form but the content of the heard speech. Non-psychotic individuals hear voices both inside and outside their head just like the psychotic patients but either the content is positive or the individual feels positive about the voice or that they are in control of it. By contrast the psychotic patients are frightened of the voices, the voices are more malevolent, and they feel less control over them. Mindfulness has been shown to be negatively related to the distress felt by the individual about hearing voices, such that the higher the level of mindfulness, the lower the level of distress.

 

In today’s Research News article “Mindfulness of voices, self‐compassion, and secure attachment in relation to the experience of hearing voices.” (See summary below or view the full text of the study at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5811822/ ), Dudley and colleagues explore the relationships between mindfulness, self-compassion, and distress and severity of hearing voices. They recruited adults through social media who currently hear voices and administered an on-line survey. They completed scales measuring self-compassion; including self‐kindness, self‐judgement, common humanity, mindfulness, isolation, and over‐identification, mindfulness of voices, severity of voices; including frequency, negative content, loudness, distress, impact on self‐appraisal, clarity, and compliance with commands., and attachment styles: including secure, dismissing, preoccupied, and fearful.

 

They found that the higher the levels of mindfulness of voices and self-compassion, the lower the levels of severity of voices and fearful attachment and the higher the levels of secure attachment style. Mediation analysis demonstrated that self-compassion, in part, mediated the negative relationship between mindfulness of voices and severity of voices, and that mindfulness of voices, in part, mediated the negative relationship between self-compassion and severity of voices. In other words, people who were high in mindfulness of voices tended to also be high in self-compassion and, in turn, low in the severity of the impact of hearing voices.

 

These results suggest that how difficult and distressful the voices are for the individual is lower when the individual is mindful about the voices and when the individual has a high degree of compassion for themselves. These results are correlational. So, causation cannot be concluded. There is a need for future research to train mindfulness and/or self-compassion and observe whether there are commensurate changes in how distressful the voices are to determine if changes in mindfulness and self-compassion may cause reductions in the distress caused by hearing voices. If this is found to be the case then these trainings may be an effective means to reduce the distress produced by hearing voices and prevent hearing voices from becoming a basis for a psychosis.

 

So, reduce distress at hearing voices with self-compassion and mindfulness.

 

“mindfulness practice and discussion, . . .delivered over 12 weeks effectively impacts key dimensions of the voice hearing experience, supports meaningful behaviour change, and has lasting effects on mood,” – Batya Swift Yasgur

 

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

 

James Dudley, Catrin Eames, John Mulligan, Naomi Fisher. Mindfulness of voices, self‐compassion, and secure attachment in relation to the experience of hearing voices. Br J Clin Psychol. 2018 Mar; 57(1): 1–17. Published online 2017 Aug 12. doi: 10.1111/bjc.12153

 

Abstract

Objectives

Developing compassion towards oneself has been linked to improvement in many areas of psychological well‐being, including psychosis. Furthermore, developing a non‐judgemental, accepting way of relating to voices is associated with lower levels of distress for people who hear voices. These factors have also been associated with secure attachment. This study explores associations between the constructs of mindfulness of voices, self‐compassion, and distress from hearing voices and how secure attachment style related to each of these variables.

Design

Cross‐sectional online.

Method

One hundred and twenty‐eight people (73% female; M age = 37.5; 87.5% Caucasian) who currently hear voices completed the Self‐Compassion Scale, Southampton Mindfulness of Voices Questionnaire, Relationships Questionnaire, and Hamilton Programme for Schizophrenia Voices Questionnaire.

Results

Results showed that mindfulness of voices mediated the relationship between self‐compassion and severity of voices, and self‐compassion mediated the relationship between mindfulness of voices and severity of voices. Self‐compassion and mindfulness of voices were significantly positively correlated with each other and negatively correlated with distress and severity of voices.

Conclusion

Mindful relation to voices and self‐compassion are associated with reduced distress and severity of voices, which supports the proposed potential benefits of mindful relating to voices and self‐compassion as therapeutic skills for people experiencing distress by voice hearing.

Practitioner points

  • Greater self‐compassion and mindfulness of voices were significantly associated with less distress from voices. These findings support theory underlining compassionate mind training.
  • Mindfulness of voices mediated the relationship between self‐compassion and distress from voices, indicating a synergistic relationship between the constructs.
  • Although the current findings do not give a direction of causation, consideration is given to the potential impact of mindful and compassionate approaches to voices.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5811822/

Improve Psychological Health with Dynamic Mindfulness

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Improve Psychological Health with Dynamic Mindfulness

 

By John M. de Castro, Ph.D.

 

“Ultimately, engaging in mindfulness meditation cultivates our ability to both focus and broaden our attention, which is a practical way to elicit psychological well-being.” – Jennifer Wolkin

 

Mindfulness training has been shown to be effective in improving physical and psychological health and particularly with the physical and psychological reactions to stress. Techniques such as Mindfulness Training, Mindfulness-Based Stress Reduction (MBSR) and Mindfulness-Based Cognitive Therapy (MBCT) as well as Yoga practice and Tai Chi or Qigong practice have been demonstrated to be effective. This has led to an increasing adoption of these mindfulness techniques for the health and well-being of both healthy and ill individuals.

 

“Langerian mindfulness is defined as the process of paying attention on purpose to the present moment, of being aware of novelty in experiences or situations, and of perceiving differences in contexts and events.” This is a more dynamic view of mindfulness than the view contained in most measures of mindfulness. It includes the classic idea of mindfulness but also extends it to include impermanence and the ever-changing nature of reality. It emphasizes the continuous dynamic change that produces novelty in every present moment. This view of mindfulness, however, has not been examined for its benefits.

 

In today’s Research News article “Langerian mindfulness, quality of life and psychological symptoms in a sample of Italian students.” (See summary below or view the full text of the study at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5801901/ ), Pagnini and colleagues examine the relationship of Langerian mindfulness with psychological well-being. They recruited college students and measured their levels of mindfulness with the Langer Mindfulness Scale. In addition, the students completed measures of quality of life, including physical, psychological, social relationships, and environment dimensions, and measures of psychological symptoms, including somatization, obsessive compulsive disorder, interpersonal sensitivity, depression, anxiety, hostility, phobic anxiety, paranoid ideation and psychoticism.

 

They found that the higher the levels of Langerian mindfulness, including novelty seeking, novelty producing, and particularly engagement, the higher the levels of physical and psychological health, and the lower the levels of psychological symptoms, including obsessive compulsive disorder, interpersonal sensitivity, depression, hostility, and phobic anxiety. The study was correlational, so no conclusions regarding causation can be reached.

 

The results indicate that Langerian mindfulness is associated with higher levels of physical and mental health. This further suggests that maintaining openness and attention to novelty throughout one’s daily life is associated with mental and physical wellness. It is not clear whether this dynamic, Langerian, view of mindfulness produces clear associations than the classic more static mindfulness view. It remains for future research to compare the two approaches and actively manipulate their levels through training to conclusively demonstrate that Langerian mindfulness causes improvements in mental and physical health.

 

So, improve psychological health with dynamic mindfulness.

 

“Mindfulness also allows us to become more aware of the stream of thoughts and feelings that we experience and to see how we can become entangled in that stream in ways that are not helpful.” – Mark Williams

 

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

 

Francesco Pagnini, Katherine E. Bercovitz, Deborah Phillips. Langerian mindfulness, quality of life and psychological symptoms in a sample of Italian students. Health Qual Life Outcomes. 2018; 16: 29. Published online 2018 Feb 6. doi: 10.1186/s12955-018-0856-4

 

Abstract

Background

Noticing new things, accepting the continuously changing nature of circumstances, and flexibly shifting perspectives in concert with changing contexts constitute the essential features of Langerian mindfulness. This contrasts with a “mindless” approach in which one remains fixed in a singular mindset and is closed off to new possibilities. Despite potentially important clinical applications for this construct, few studies have explored them. The instrument developed to measure Langerian mindfulness is the Langer Mindfulness Scale (LMS), although this tool has been limited primarily to English-speaking populations. The study aimed to test LMS validity in the Italian language and to analyze the relationships between Langerian mindfulness and well-being.

Methods

We translated the LMS into Italian, analyzed its factor structure, and investigated the correlation between mindfulness and quality of life and psychological well-being in a sample of 248 Italian students (88.7% females, mean age 20.05). A confirmatory factor analysis confirmed the tri-dimensional structure of the English LMS in the Italian version.

Results

The primary analysis found a significant negative correlation between mindfulness and psychological symptoms including obsessive-compulsive tendencies, depression, anxiety, and paranoid ideation. There was also a positive correlation between mindfulness and reports of quality of life.

Conclusions

The Italian LMS appears reliable and it shows relevant correlations with well-being.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5801901/

Improve Psychological Health with Mindfulness Smartphone Aps

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Improve Psychological Health with Mindfulness Smartphone Aps

 

By John M. de Castro, Ph.D.

 

“With apps reaching more people than face-to-face teaching can, he says, “nothing will influence how mindfulness is perceived and practised in our culture more in the next 20 years”. – Amy Fleming

 

Mindfulness training has been shown through extensive research to be effective in improving physical and psychological health and particularly with the physical and psychological reactions to stress. The vast majority of the mindfulness training techniques, however, require a certified trained therapist. This results in costs that many clients can’t afford. In addition, the participants must be available to attend multiple sessions at particular scheduled times that may or may not be compatible with their busy schedules and at locations that may not be convenient. As an alternative, Apps for smartphones have been developed. These have tremendous advantages in decreasing costs, making training schedules much more flexible, and eliminating the need to go repeatedly to specific locations. But, the question arises as to the effectiveness of these Apps in inducing mindfulness and improving psychological health.

 

In today’s Research News article “Efficacy of a Mindfulness-Based Mobile Application: a Randomized Waiting-List Controlled Trial.” (See summary below or view the full text of the study at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5770479/ ), van Emmerik and colleagues recruited adults who had an interest in mindfulness and spirituality through social media and randomly assigned them to either a mindfulness App group or a wait-list control group.

 

The mindfulness App participants were directed to download from the App Store of Google Play Store the VGZ Mindfulness Coach App and complete the 5-week program consisting of 25 exercises including “breathing exercises, attention exercises, body scan exercises, guided meditation exercises, visualization exercises, mantra exercises, and yoga exercises.” The participants were measured before the program and 8 and 20 weeks later for mindfulness, including the observing, describing, non-reacting, non-judging, and acting with awareness facets, quality of life, including physical health, psychological health, social relationships and environment, psychiatric symptomology, self-actualization, and satisfaction with the App.

 

They found that the App produced large significant increases in mindfulness including all five facets, psychological health, social relationships and environment, and decreases in psychiatric symptomology. In addition, the participants reported a high degree of satisfaction and engagement with the App. Hence, the mindfulness App group evidenced marked improvement in mindfulness and psychological health.

 

The results need to be interpreted with caution as the study did not contain an active control condition. This leaves open the possibility that the results were affected by biases such as placebo effects, demand characteristics, experimenter bias, etc. Nevertheless, with these caveats in mind, the results suggest that mindfulness can be increased with a smartphone app which may, in turn, improve psychological health in otherwise healthy individuals. This is exciting as the low cost, convenience, and ease of use, of such Apps allows for widespread applicability. This may provide a low-cost means of improving the mindfulness and psychological health of large swaths of the general population.

 

So, improve psychological health with mindfulness smartphone Aps.

 

“Every app uses varying voices, work flow styles, and types of guided meditation. . . At the end of the day, the most important thing is that you feel drawn to practice everyday.” – Marylyn Wei

 

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

 

Arnold A. P. van Emmerik, Fieke Berings, Jaap Lancee. Efficacy of a Mindfulness-Based Mobile Application: a Randomized Waiting-List Controlled Trial. Mindfulness (N Y) 2018; 9(1): 187–198. Published online 2017 Jun 21. doi: 10.1007/s12671-017-0761-7

 

Abstract

Although several hundreds of apps are available that (cl)aim to promote mindfulness, only a few methodologically sound studies have evaluated the efficacy of these apps. This randomized waiting-list controlled trial therefore tested the hypothesis that one such app (the VGZ Mindfulness Coach) can achieve immediate and long-term improvements of mindfulness, quality of life, general psychiatric symptoms, and self-actualization. One hundred ninety-one experimental participants received the VGZ Mindfulness Coach, which offers 40 mindfulness exercises and background information about mindfulness without any form of therapeutic guidance. Compared to 186 control participants, they reported large (Cohen’s d = 0.77) and statistically significant increases of mindfulness after 8 weeks and small-to-medium increases of the Observing, Describing, Acting with awareness, Nonjudging, and Nonreactivity mindfulness facets as measured with the Five Facet Mindfulness Questionnaire (Cohen’s d = 0.66, 0.26, 0.49, 0.34, and 0.43, respectively). Also, there were large decreases of general psychiatric symptoms (GHQ-12; Cohen’s d = −0.68) and moderate increases of psychological, social, and environmental quality of life (WHOQOL-BREF; Cohen’s d = 0.38, 0.38, and 0.36, respectively). Except for social quality of life, these gains were maintained for at least 3 months. We conclude that it is possible to achieve durable positive effects on mindfulness, general psychiatric symptoms, and several aspects of quality of life at low costs with smartphone apps for mindfulness such as the VGZ Mindfulness Coach.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5770479/

Improve Migraine Headaches with Spiritual Meditation

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Improve Migraine Headaches with Spiritual Meditation

 

By John M. de Castro, Ph.D.

 

“Meditation is an ancient spiritual practice that people are still using today to get headache relief. This mind-body practice seems to work by relieving stress associated with headache pain.” – Chris Iliades

 

Migraine headaches are a torment far beyond the suffering of a common headache. It is an intense throbbing pain usually unilateral, focused on only one side of the head and lasts from 4 hours to 3 days. They are actually a collection of neurological symptoms. Migraines often include: visual disturbances, nausea, vomiting, dizziness, extreme sensitivity to sound, light, touch and smell, and tingling or numbness in the extremities or face. Migraines are the 8th most disabling illness in the world. In the U.S. they affect roughly 40 million men, women and children. While most sufferers experience attacks once or twice a month, 14 million people or about 4% have chronic daily headaches. Migraines are very disruptive to the sufferer’s personal and work lives as most people are unable to work or function normally when experiencing a migraine.

 

There is no known cure for migraine headaches. Treatments are targeted at managing the symptoms. Prescription and over-the-counter pain relievers are frequently used. There are a number of drug and drug combinations that appear to reduce the frequency of migraine attacks. These vary in effectiveness but unfortunately can have troubling side effects and some are addictive. Behaviorally, relaxation and sleep appear to help lower the frequency of migraines. Mindfulness practices have been shown to reduce stress and improve relaxation. So, they may be useful in preventing migraines. Indeed, it has been shown that mindfulness practice can reduce headache pain.

 

There are a wide variety of meditation techniques. It is not known which kinds work best for migraine headaches. In today’s Research News article “Effect of Different Meditation Types on Migraine Headache Medication Use.” (See summary below or view the full text of the study at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC4600642/ ), Wachholtz and colleagues examine the effectiveness of spiritual focused vs. secular meditation techniques on treating migraine headaches. They recruited adult migraine sufferers who had at least 2 migraine headaches per month and who were naive to meditation. They were randomly assigned to one of four groups who meditated for 20 minutes per day for 30 days; Spiritual Meditation, Internally Focused Secular Meditation, Externally Focused Secular Meditation, or Progressive Muscle Relaxation.

 

The meditation techniques differed in a phrase that the participants repeated to themselves and used as a focus for their meditation during the 20-minute daily period. For the Spiritual Meditation group the participants chose one of four phrases; “God is peace,” “God is joy,” God is good,” and “God is love.” For the Secular Internal Meditation group the participants chose either; “I am content,” “I am joyful,” “I am good,” “I am happy.” For the Secular External Meditation group the participants chose either; “Grass is green,” “Sand is soft,” “Cotton is fluffy,” “Cloth is smooth.” The Relaxation group practiced progressive muscle relaxation, systematically tensing and relaxing muscles. Participants were measured before and after the 30 days of meditation for headache frequency, intensity, and usage of migraine medications, and for spiritual and religious experiences and activities. They also maintained daily headache diaries.

 

They found that while all groups showed some improvement in migraine frequency, the Spiritual Meditation groups had significantly greater improvement than the other groups. In addition, while all groups showed significant reduction in the use of migraine medications, the Spiritual Meditation groups had significantly greater reductions. There was, however, no change in the severity of the migraines. Hence, although there were fewer headaches, when they did occur they were just as intense as usual. It should be noted, however, that there wasn’t a no-treatment control. So, it is unclear that improvements would not have occurred without treatment.

 

The results suggest that meditation and relaxation, but especially spiritually focused meditation, can improve migraine frequency and medication use. Mindfulness practices, in the previous research have been shown to be effective in treating pain from a variety of sources including headaches. It is not clear, however, why meditating with a spiritual focus is superior to secular focused meditation or relaxation. Perhaps focusing on a greater power relieves the stress of searching for the sources of the headaches within the self or the environment, and the stress reduction, in turn, reduces the likelihood of a migraine.

 

So, improve migraine headaches with spiritual meditation.

 

“This kind of moment-to-moment, positive mindfulness is crucial for chronic pain sufferers. Pain is only ever exacerbated by depression and despair. And depression and despair most definitely intensify pain. Thus, the dark circle of chronic illness. Mindfulness can stop this cycle in its tracks by allowing the patient to take back control and climb out of the gloom, a single moment at a time. “ – Ashley Jonkman

 

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

 

Wachholtz, A. B., Malone, C. D., & Pargament, K. I. (2017). Effect of Different Meditation Types on Migraine Headache Medication Use. Behavioral Medicine (Washington, D.C.), 43(1), 1–8. http://doi.org/10.1080/08964289.2015.1024601

 

Abstract

Spiritual meditation has been found to reduce the frequency of migraines and physiological reactivity to stress. However, little is known about how introducing a spirituality component into a meditation intervention impacts analgesic medication usage. In this study, 92 meditation naïve participants were randomly assigned to four groups (Spiritual Meditation (N=25), Internally Focused Secular Meditation (N=23), Externally Focused Secular Meditation (N=22), Progressive Muscle Relaxation (N=22)) and practiced their technique for 20min/day over 30 days while completing daily diaries. Headache frequency, headache severity, and pain medication use were assessed. Migraine frequency decreased in the Spiritual Meditation group compared to other groups (p<.05). Headache severity ratings did not differ across groups (p=NS). After adjusting for headache frequency, migraine medication usage decreased in the Spiritual Meditation group compared to other groups (p<.05). Spiritual Meditation was found to not affect pain sensitivity, but it does improve pain tolerance with reduced headache related analgesic medication usage.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC4600642/

The Noble Eightfold Path: Right Concentration

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The Noble Eightfold Path: Right Concentration

 

By John M. de Castro, Ph.D.

 

“Concentration relates closely to the final limb, mindfulness. Both are different forms of awareness, but of the two concentration is more deliberate and narrow, mindfulness broader, more spontaneous and more open and receptive.” – Clearvision

 

Mindfulness is an openness to all experiences no matter what comes up. On the other hand, concentration is to focus on only one or a small subset of what is present. So, Right Concentration is a different aspect of mind training from Right Mindfulness. It is the eighth and last component of the Noble Eightfold Path, Right View, Right Intentions, Right Speech, Right Actions, Right Livelihood, Right Effort, Right Mindfulness and Right Concentration. But, all of these components are interconnected and depend upon one another. So, it’s position is arbitrary and should not be construed that it’s the least component. They are all important in the integrated interdependent whole of the path.

 

A good example of Right Concentration is focused meditation where a single aspect or select set of aspects is concentrated upon to the exclusion of other aspects. This is often the breath but can also be a mantra, a special word, a particular person, or basically anything that can be separated from everything else. Concentration filters out everything but the object of concentration. So, the mind is not distracted. A concentrated mind is described as single pointed, focused totally on one thing and one thing only. The Buddha taught that when one pointedness is attained it produces a state of great tranquility and peace. Hence, the two primary features of Right Concentration are unbroken attentiveness to an object and a consequent tranquility.

 

There are many levels of concentration and as the practice of focused meditation develops the individual moves through deeper and deeper levels. As the practice begins, the mind will inevitably wander. When the meditator becomes aware that the mind has strayed, s/he simply gently returns to the object of concentration. It is sometimes helpful to congratulate yourself on returning rather than feeling bad about wandering. The idea is to reinforce and strengthen being concentrated rather than punishing the mind for doing what it naturally does. This will make it more and more likely that the meditator will return quickly once the mind wanders and stays focused longer and longer.

 

The development of Right Concentration is not a linear process with the meditator getting better and better with every meditation. It is rather highly variable with concentration easy and prolonged one day followed by another day when it is difficult and short-lived with mind wandering the rule. Rather than being frustrated with this the practitioner simply needs to continue practicing with assurance that over time concentration will get deeper and deeper more and more often and un-concentrated meditation will get rarer and rarer.

 

As practice continues concentration will deepen going through a number of stages, initial application of mind, sustained application of mind, rapture, happiness, and one-pointedness. The initial application of mind is settling and acquiring the object of meditation and focusing on it alone. This slowly becomes a sustained application of mind, where the focus on the object is held for a prolonged period of time. Rapture and happiness begin to become a by-product of the sustained attention as the practitioner feels joy and happiness with successful concentration. Finally, the concentration develops to the level of one pointedness, with the mind unified and completely focused on the object of meditation to the exclusion of everything else.
The attainment of one pointedness relaxes the mind with its activities greatly diminished. As the mind quiets, consciousness is allowed to be on its own without interruption and it begins to move into deeper and deeper states on consciousness. The meditative absorption deepens and consciousness moves into various stages known as the “jhanas.” The first and second being one pointedness accompanied by joy and happiness, the only difference between the two is the level of refinement of the concentration. The third “jhana” involves a continuation of one pointedness and happiness but with the addition of clear comprehension and equanimity, where things are seen just as they are without judgment or valuation. The fourth “jhana” involves solely one pointedness, a state of pureness of consciousness, unmarred by feelings.

 

These stages of Right Concentration should not be seen as an unwavering roadmap to deeper states of consciousness. These stages occur to some but not others. Some, jump around, skip stages, of bypass them completely. But, Right Concentration inevitably leads to deep and deeper states of awareness. The Buddha describes even deeper states of absorption as the practitioner moves towards enlightenment. So, Right Concentration is seen as the doorway to the culmination of the path, attaining enlightenment.

 

Regardless, of these deeper states of consciousness, the process of developing concentration is very beneficial in everyday life. The ability to stay with a task without distraction or the mind wandering away improves work, study, or even relationships, virtually everything.  So, practice Right Concentration and move forward on the path toward spiritual enlightenment.

 

“Now what, monks, is noble right concentration with its supports & requisite conditions? Any singleness of mind equipped with these seven factors, right view, right resolve, right speech, right action, right livelihood, right effort, & right mindfulness‚ is called noble right concentration with its supports & requisite conditions.” – Buddha

 

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