Democracy on the Eightfold Path

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Democracy on the Eightfold Path

 

By John M. de Castro, Ph.D.

 

“It is important to realize that a well-functioning democracy — a republic — depends not just on freedom from censorship, but also on a set of common experiences and on unsought, unanticipated, and even unwanted exposures to diverse topics, people, and ideas. A system of “gated communities” is as unhealthy for cyberspace as it is for the real world.” ~Scott Meyer

 

With the US midterm elections on the horizon, I thought that it would be a good time to reflect on what the teachings of the Buddha tell us about how we should approach voting and engaging in the democratic process in general. Right now, the political landscape is characterized by tremendous rancor and division. I believe that this situation results from not following these teachings. Perhaps looking at their application to engaging in the democratic process will help us in the future to begin to heal the deep wounds that have been opened and begin to engage in a more constructive and beneficial political process.

 

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 engagement in democracy is one of many wonderful contexts 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. Engaging in democracy on the eightfold path can not only help our spiritual practice but also help further peace, happiness, and harmony in our society.

 

Engagement in democracy is a wonderful opportunity to practice Right View. The impermanence of everything is on display. No matter how bad or good the political situation is we can be sure that it will change. This is especially true with democracy where the ability to change the current laws or leadership is its strength. If we don’t like it, we have a route to try to change it. By recognizing this we not only practice Right View but also relax and accept what is. Democracy is also a situation that reflects how interconnected everything is. Engagement in democracy is a cooperative social venture. Without everyone’s cooperation, there would be political chaos. Each of us has only one vote. The outcome of an election depends upon the votes of many. But beyond that democracy can only function if everyone cooperates and accepts the decision of the majority.

 

In the context of democracy, if we take a moment to look, it is easy to develop Right View. We can view the transitoriness of our thoughts and emotions as they arise and fall away in response to the election process and political debate. We may become very worked up about an issue, but see that these feelings are only temporary and will subside in a short time. We can see that our political identity as Democrat or Republican, as conservative or liberal, or any other label is never truly accurate and is subject to change. We can see that there is no permanent thing that is our political self and that is also true for others. This is a tremendous learning experience and laboratory to not only personally develop Right View, but to help develop Right View in our society.

 

Engagement in democracy allows us to observe our suffering, unsatisfactoriness, and its roots. We seem to want our system and its outcomes to be exactly as we want them to be and when they are not we suffer. We want other voters to think the way we do, for our candidates to always win, we want the laws passed to always match our world view and beliefs, we want the media to always present arguments in favor of our positions, etc. In other words, we can learn, if we are observant of what is happening during participation in democracy, that our suffering is caused by our lack of acceptance of how things are. So, political engagement constitutes a laboratory to practice Right View. We can learn to accept things as they are, to see things without judgment, to view the others just as they are, and to understand how we vote has consequences, affecting ourselves and others, in other words, we learn Right View.

 

We can quite readily practice Right Intentions while engaging in democracy and this can lead to Right Actions.  Right Intentions involves targeting what we do to increase peace, happiness, prosperity, and happiness in ourselves and throughout society. These intentions include the abandonment of unwholesome desires. If we engage in the democratic process 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 citizens in negative ways. Perhaps interrupting another while arguing their position produces anger in them that causes them suffering and elicits anger and aggression from them toward the positions of others. Perhaps, not simply listening to others ideas may unnecessarily cause them to suffer and induce impatience and an inability on their part to simply listen to others. But sometimes direct physical harm to others can be produced as in the case of violent political protests or confrontations with people with whom we strongly disagree. 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 act and interact with our fellow citizens with courtesy, with tolerance and understanding, with kindness and good will. When listen deeply to another’s position and try to understand it or react to an aggressive political post on social media with patience and tolerance, we may have prevented harm. Had the reaction be angry or judgmental it might provoke even more divisive or aggressive actions in response, creating an upward spiral of anger and frustration. It is good to reflect on the ripples of good that may have been created through Right Actions with unknown consequences extending broadly 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 taking positions and backing certain candidates can result in an ineffectual or even corrupt candidate being elected or damaging laws being passed. We need to try to not only have Right Intentions, but to discern and accept that 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 Intentions. This is where engaging in politics 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 citizens and will produce more harmony and good will and more importantly will be moving ourselves along the eightfold path.

 

Verbal interactions are a fundamental process in a democracy, providing many opportunities to practice Right Speech. Political discussions, like any discussion include communicating ideas and feelings both verbally and also non-verbally. Non-verbal communications include facial expressions and body postures. I have a bad habit of often reacting with grimaces or looking away when someone presents a point I don’t agree with. This obvious non-verbal judgement of the others position can harden their position making it more difficult to truly discuss the issue. But, predominantly Right Speech is verbal. I have another bad habit of often getting very frustrated when in a discussion, someone presents, as true, a different set of facts than I believe to be true. It becomes impossible to have an honest discussion when the underlying facts differ. I often react reflexively with anger and frustration and blurt out something like “that’s not true.” This cuts off the possibility of listening deeply to the other’s ideas and short circuits the possibility of a reasoned discussion of the facts. This does no good and often aggravates others. Practicing Right Speech involves engaging in civil, respectful discourse. The facts, beliefs, and conclusions can be questioned and discussed but simply as a difference and not judged as good or bad, right or wrong, just simply a difference that can be investigated and resolved.  For me, this is a work in progress. I have a long way to go. But I can clearly feel the benefits for myself and for the quality of the interaction when I am mindful and engage in Right Speech.

 

Right Speech is non-violent and non-judgmental speech. So much political discourse involves trying to be right or to convince someone of your position. Right Speech, on the other hand, is directed to understanding and producing good feelings. Here, deep listening is a key. It is impossible to respond appropriately to another if you haven’t listened carefully to exactly what the other said. We, too often, spend our time while another is speaking composing our next speech for whenever they stop. This doesn’t allow deep listening and can poison a conversation. Political Right Speech involves listening as much as talking and what is said is directed to improving harmony and understanding. This is a lofty goal that few of us are able to achieve. But, striving in that direction will make us better citizens.

 

Being a politician can be itself Right Livelihood. It can be directed to creating good, helping people, keeping peace, and moving society forward in a positive direction. It is not ours to judge the “rightness” of politicians. This is a personal matter where intention matters, that must be reflected upon deeply. But representational democracy is a system that demands that members of the society make their living as the people’s representatives. This is important and can create great good for the society. If it is Right Livelihood and adheres to the seven other components of the eightfold path it helps the individual in their personal development and the development of the greater society.

 

Once again, engagement in democracy presents a fine context to practice Right Effort. It takes substantial effort to be an engaged citizen. If one simply assumes that their right without doing the hard work of learning the facts, there is little or no mindfulness and little or no effort. When we first engage politically we have to set the intention to act in such a way as to lessen suffering in ourselves and others. We need to interact with other people with kindness, compassion, patience, and courtesy, to drop fear, anger, hatred, and selfishness, and to bring to our political interactions with others the intention to promote well-being and happiness. This is hard and requires Right Effort.  But, we can try too hard. Right Effort involves acting according to the “Middle Way.” That is, not trying too hard and getting stressed about politics, but also not being lackadaisical, rather it involves relaxed effort. The “Middle Way” is where effort should be targeted. But, nonetheless effort is needed. Democracy cannot function without an informed electorate and in today’s information age it can be devilishly difficult work to discern the truth. Right Effort on the part of citizens is not only needed but essential to the successful operation of democracy.

 

Democracy requires an accurate understanding of the nature of the current situation in order to determine what political steps are needed to promote good, happiness, and harmony. Unfortunately, mindless political engagement is probably the norm. Rather than seeing things as they are, we tend to view society through a lens of how it was in the past, or how we believe it should be. But, this can be corrected by the practice of 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 in seeing what is present right in front of us right now in our society and with the people who compose it? Right Mindfulness makes us acutely aware of what is happening around us and how we’re feeling during every moment of our day; seeing the situation accurately, unclouded by beliefs or prejudgment. This allows us to better craft ideas and solutions to the ills of society. Seeing a welfare recipient, a homeless person, or a prisoner as a person and their situation as it actually is and not judging the individual based upon our political beliefs and social media memes, we can much better understand what is the truth and what can best be done to help. Right Mindfulness provides the data to engage politically. 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, being mindful is fundamental to all aspects of political engagement.

 

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 in real life. But, improvement in attentional ability is a consequence of practicing Right Concentration. This can lead to improved political engagement. It can reduce the impact of distractions and mind wandering, making us better at focusing on the topic at hand and increasing the likelihood that we’ll discern the best course of action. In addition, Right Concentration requires Right Effort, Right Intention, and Right Mindfulness so these can be developed while applying Right Concentration to our political activities. In a political discourse, there is often a jumping around from topic to topic without every reaching a conclusion about any of them. Right Concentration can be the antidote, allowing for focus and hopefully resolution.

 

Engaging in democratic activity on 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 at discussing politics with others and I’ve become better at seeing what needs to be accomplished in our society. I’ve become better at seeing people with different ideas and beliefs not as the enemy but simply as worthy people who simply hold different opinions that I can learn from. I am learning to be relaxed with a smile on my face when I engage politically and enjoy being part of a democracy where diversity of people and ideas is not a problem but a strength.

 

Can we attain enlightenment through political engagement? Probably not! But we can practice the eightfold path that the Buddha taught leads there. The strength of engaging in democracy with the practices of the eightfold path 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, by practicing the eightfold path in our engagement in politics leads to greater harmony and happiness and as such should definitely be included in our spiritual practice.

 

“To engage in politics—the system through which we take care of one another—is to bring mindfulness outward. To participate, to speak out, is to address the complexities of our modern world.” ~Lisette Cheresson

 

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 Functional Fitness with Yoga

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Improve Functional Fitness with Yoga

 

By John M. de Castro, Ph.D.

 

“All forms of exercise are important for the body. The right amount of it keeps us in shape, improves longevity, and certainly keeps me sane if nobody else. Yoga is so much more than simple stretches, and it’s certainly not just for flexible people who can already wrap their legs around their heads. Yoga is about creating balance, strength, flexibility and relaxation in the body through a series of postures, movements and breathing patterns.” – Victoria Adams

 

We celebrate the increasing longevity of the population. But, aging is a mixed blessing. The aging process involves a systematic progressive decline of the body and the brain. Every system in the body deteriorates including motor function with a decline in strength, flexibility, and balance. It is inevitable. In addition, many elderly experience withdrawal and isolation from social interactions. There is some hope as there is evidence that these declines can be slowed. For example, a healthy diet and a regular program of exercise can slow the physical decline of the body with aging. Also, contemplative practices such as meditation, yoga, and tai chi or qigong have all been shown to be beneficial in slowing or delaying physical and mental decline.

 

Yoga practice has been shown to have a myriad of benefits for psychological and physical health. It is both an exercise and a mind-body practice that stresses both mental attention to present moment movements, breath control, and flexibility, range of motion, and balance. It has been shown to improve balance and flexibility in older individuals.  It is safe and can be practiced by anyone from children to seniors. Recently, there have been a number of high profile athletes who have adopted a yoga practice to improve their athletic performance. But, the lack of exercise that is often associated with aging is a major problem. It is not known whether yoga practice is as good as traditional exercise programs in improving the overall functional fitness of sedentary older adults and slow the age related physical decline.

 

In today’s Research News article “Yoga Is as Good as Stretching–Strengthening Exercises in Improving Functional Fitness Outcomes: Results From a Randomized Controlled Trial.” (See summary below or view the full text of the study at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5864160/ ), Gothe and McAuley recruited older sedentary adults over 55 years of age and randomly assigned them to engage in either 8 weeks, 3 times per week, Hatha yoga practice or stretching–strengthening exercises. The Senior Fitness test was administered before and after training. It measured strength, agility, balance, endurance, flexibility, and gait speed.

 

They found that both the yoga and stretching–strengthening exercise practices produced significant improvements in the older participants’ functional fitness for all measured parameters. So, yoga practice produced as good improvements in fitness as more traditional exercise. In, addition, yoga practice was found to produce significantly better leg balance than stretching–strengthening exercise. This is important as problems with balance contributes to falls in the elderly which is a major contributor to poor health and mortality.

 

These are important and interesting results that suggest that older individuals can choose between yoga and more traditional exercise to improve their fitness and slow their physical decline. In general, yoga practice has been found to be safe and effective and if practiced with groups it can also be more fun and tend to offset the social isolation experienced by the elderly. Hence, yoga practice may be an excellent choice to maintain fitness during aging.

 

So, improve functional fitness with yoga.

 

“Yoga promotes physical health in multiple different ways. Some of them derive from better stress management. Others come more directly from the physical movements and postures in yoga, which help promote flexibility and reduce joint pain.” – Harvard Health

 

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

 

Gothe, N. P., & McAuley, E. (2016). Yoga Is as Good as Stretching–Strengthening Exercises in Improving Functional Fitness Outcomes: Results From a Randomized Controlled Trial. The Journals of Gerontology Series A: Biological Sciences and Medical Sciences, 71(3), 406–411. http://doi.org/10.1093/gerona/glv127

 

Abstract

Background.

Despite yoga’s popularity, few clinical trials have employed rigorous methodology to systematically explore its functional benefits compared with more established forms of exercise. The objective of this study was to compare the functional benefits of yoga with the conventional stretching–strengthening exercises recommended for adults.

Methods.

Sedentary healthy adults ( N = 118; Mage = 62.0) participated in an 8-week (three times a week for 1 hour) randomized controlled trial, which consisted of a Hatha yoga group ( n = 61) and a stretching–strengthening exercise group ( n = 57). Standardized functional fitness tests assessing balance, strength, flexibility, and mobility were administered at baseline and postintervention.

Results.

A repeated measures multivariate analysis of variance showed a significant time effect for measures of balance [ F (3,18) = 4.88, p < .01, partial η 2 = .45], strength [ F (2,19) = 15.37, p < .001, partial η 2 = .62], flexibility [ F (4,17) = 8.86, p < .001, partial η 2 = .68], and mobility [ F (2,19) = 8.54, p < .002, partial η 2= .47]. Both groups showed significant improvements on measures of balance (left–right leg and four square step); strength (chair stands and arm curls); flexibility (back scratch and sit-and-reach); and mobility (gait speed and 8-feet up and go), with partial η 2 ranging from .05 to .47.

Conclusions.

These data suggest that regular yoga practice is just as effective as stretching–strengthening exercises in improving functional fitness. To our knowledge, this is the first study to examine functional benefits of yoga in comparison with stretching–strengthening exercises in sedentary, healthy, community-dwelling older adults. These findings have clinical implications as yoga is a more amenable form of exercise than strengthening exercises as it requires minimal equipment and can be adapted for individuals with lower levels of functioning or disabilities.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5864160/

 

Reduce Health Symptoms of Burnout with Yoga and Mindfulness

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Reduce Health Symptoms of Burnout with Yoga and Mindfulness

 

By John M. de Castro, Ph.D.

 

“Teachers who practice yoga say it has given them an outlet for the daily stresses and frustrations of teaching. It also equips them with strategies to stay calm during chaotic moments and helps them understand and reflect on both their mindset and that of their students.” – Madeline Will

 

Stress is epidemic in the western workplace with almost two thirds of workers reporting high levels of stress at work. In high stress occupations burnout is all too prevalent. It frequently results from emotional exhaustion. Burnout is the fatigue, cynicism, emotional exhaustion, sleep disruption, and professional inefficacy that comes with work-related stress. Sleep disruption is an important consequence of the stress.  This exhaustion produces a loss of enthusiasm, empathy, and compassion. Regardless of the reasons for burnout or its immediate presenting consequences, it is a threat to the workplace. From a business standpoint, it reduces employee efficiency and productivity and increases costs. From the worker perspective, it makes the workplace a stressful, unhappy place, promoting physical and psychological problems that can become so severe as to result in sick leave. Hence, preventing burnout in the workplace is important.

 

Mindfulness techniques, including meditation, yoga, and Mindfulness-Based Cognitive Therapy (MBCT) are gaining increasing attention for the treatment of the symptoms of stress and burnout. They have been demonstrated to be helpful in reducing the psychological and physiological responses to stress and for treating and preventing burnout in a number of work environments. It is not known, however, which of the myriad of mindfulness training techniques is best for the treatment of burnout.

 

In today’s Research News article “Effect of traditional yoga, mindfulness–based cognitive therapy, and cognitive behavioral therapy, on health related quality of life: a randomized controlled trial on patients on sick leave because of burnout.” (See summary below or view the full text of the study at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5839058/ ), Grensman and colleagues recruited workers who were on sick leave for work-related burnout. They were randomly assigned to receive either traditional yoga (Ashtanga Yoga), Mindfulness-Based Cognitive Therapy (MBCT), or Cognitive Behavioral Therapy (CBT). Therapy included three hours of supervised group training per week and the participants practiced on their own for 1–1½ hours, 3–4 times a week, including homework. They were measured before and after treatment for health-related quality of life.

 

They found that all three interventions produced significant improvements in 12 of the 13 subscales of health-related quality of life; including physical well-being, emotional well-being, sleep, cognitive function, general health perceptions, satisfaction with family and with partner, and sexual function. The outcomes produced by the interventions containing mindfulness training (yoga and Mindfulness-Based Cognitive Therapy (MBCT)) were slightly, albeit significantly better than those produced by Cognitive Behavioral Therapy (CBT).

 

The study implies that the physical and psychological state of workers on sick leave for work-related burnout can be significantly improved by all of the three therapies tested. It is unfortunate that a no-treatment control or a non-effective treatment was included as without such comparison conditions it is impossible to tell if the treatment was effective or that the patients improved due to healing over time, spontaneous recovery, or participant expectancy effects.

 

But the fact that yoga and Mindfulness-Based Cognitive Therapy (MBCT) were slightly better than those produced by Cognitive Behavioral Therapy (CBT) suggests that the effects of these treatments that contained mindfulness training were not due to these potential confounding variables. This further suggests that mindfulness-based treatments are effective in reducing the symptoms of severe burnout. It appears that training in mindfulness is a very important component of any treatment for the symptoms of burnout.

 

So, reduce health symptoms of burnout with yoga and mindfulness.

 

“meditation helps in a number of ways. When you are forever on the go, you can easily disconnect from the fact that you’re ready to drop, your neck is crippled with tension or you haven’t breathed deeper than your upper chest for over 24 hours. Meditation provides an opportunity for you to check in with your body. It also provides a framework within which you can practice observing your thoughts and emotions rather than trying to tackle them. This gives you a new perspective on a very busy mind and far more space to make more rational decisions and reduce procrastination.” – Shona Mitchell

 

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

 

Grensman, A., Acharya, B. D., Wändell, P., Nilsson, G. H., Falkenberg, T., Sundin, Ö., & Werner, S. (2018). Effect of traditional yoga, mindfulness–based cognitive therapy, and cognitive behavioral therapy, on health related quality of life: a randomized controlled trial on patients on sick leave because of burnout. BMC Complementary and Alternative Medicine, 18, 80. http://doi.org/10.1186/s12906-018-2141-9

 

Abstract

Background

To explore if health related quality of life(HRQoL) increased after traditional yoga(TY), mindfulness based cognitive therapy(MBCT), or cognitive behavioral therapy(CBT), in patients on sick leave because of burnout.

Methods

Randomized controlled trial, blinded, in ninety-four primary health care patients, block randomized to TY, MBCT or CBT (active control) between September 2007 and November 2009. Patients were living in the Stockholm metropolitan area, Sweden, were aged 18–65 years and were on 50%–100% sick leave. A group treatment for 20 weeks, three hours per week, with homework four hours per week. HRQoL was measured by the SWED-QUAL questionnaire, comprising 67 items grouped into 13 subscales, each with a separate index, and scores from 0 (worse) to 100 (best). SWED-QUAL covers aspects of physical and emotional well-being, cognitive function, sleep, general health and social and sexual functioning. Statistics: Wilcoxon’s rank sum and Wilcoxon’s sign rank tests, Bonett-Price for medians and confidence intervals, and Cohen’s D.

Results

Twenty-six patients in the TY (21 women), and 27 patients in both the MBCT (24 women) and in the CBT (25 women), were analyzed. Ten subscales in TY and seven subscales in MBCT and CBT showed improvements, p < 0.05, in several of the main domains affected in burnout, e.g. emotional well-being, physical well-being, cognitive function and sleep. The median improvement ranged from 0 to 27 points in TY, from 4 to 25 points in CBT and from 0 to 25 points in MBCT. The effect size was mainly medium or large. Comparison of treatments showed no statistical differences, but better effect (small) of both TY and MBCT compared to CBT. When comparing the effect of TY and MBCT, both showed a better effect (small) in two subscales each.

Conclusions

A 20 week group treatment with TY, CBT or MBCT had equal effects on HRQoL, and particularly on main domains affected in burnout. This indicates that TY, MBCT and CBT can be used as both treatment and prevention, to improve HRQoL in patients on sick leave because of burnout, reducing the risk of future morbidity.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5839058/

 

Grazing is Associated with Lower Mindful Eating and Greater Body Fatness

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Grazing is Associated with Lower Mindful Eating and Greater Body Fatness

 

By John M. de Castro, Ph.D.

 

“Yep, most vets suggest not leaving food out to graze on. As humans, we can follow the same guidelines to avoid becoming overweight. A consistent routine is more easily transitioned into habit. If you currently graze all day long, shift to scheduled meals and snacks. It will take some mindfulness, but try to leave two to three hours between all points of eating.” – Jill Koegel

 

Obesity has become an epidemic in the industrialized world. In the U.S. the incidence of obesity, defined as a Body Mass Index (BMI) of 30 or above has more than doubled over the last 35 years to currently around 35% of the population, while two thirds of the population are considered overweight or obese (BMI > 25). Although the incidence rates have appeared to stabilize, the fact that over a third of the population is considered obese is very troubling. This is because of the health consequences of obesity. Obesity has been found to shorten life expectancy by eight years and extreme obesity by 14 years. This occurs because obesity is associated with cardiovascular problems such as coronary heart disease and hypertension, stroke, metabolic syndrome, diabetes, cancer, arthritis, and others. Obviously, there is a need for effective treatments to prevent or treat obesity.

 

Eating is produced by two categories of signals. Homeostatic signals emerge from the body’s need for nutrients and usually work to balance intake with expenditure. Non-homeostatic eating, on the other hand, is not tied to nutrient needs but rather to the environment and or to the pleasurable and rewarding qualities of food. These cues can be powerful signals to eat even when there is no physical need for food. A pattern of food intake called “grazing” is defined as the uncontrolled and repetitive eating of small amounts of food. It is not known if this pattern may be associated with overeating and obesity.

 

Mindful eating involves paying attention to eating while it is occurring, including attention to the sight, smell, flavors, and textures of food, to the process of chewing and may help reduce intake by affecting the individual’s response to non-homeostatic cues for eating. Indeed, high levels of mindfulness are associated with lower levels of obesity. Hence, mindful eating may counter non-homeostatic eating. It is also possible that it may counter the “grazing” pattern of intake.

 

In today’s Research News article “How does grazing relate to body mass index, self-compassion, mindfulness and mindful eating in a student population?” (See summary below or view the full text of the study at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5846935/ ), Mantzios and colleagues recruited college students and measured them for body size, mindfulness, self-compassion, mindful eating, and “grazing”. The relationships between these measures were explored with a regression analysis.

 

As predicted, they found that the higher the levels of “grazing” the larger the degree of obesity (Body Mass Index, BMI) and the lower the levels of self-compassion. In addition, they found that the higher the levels of mindful eating the smaller the degree of obesity. Finally, they found that the relationship between ”grazing” and body fatness was mediated by mindful eating. That is, ”grazing” is associated with reduced mindful eating which, in turn, is associated with lower body fatness. Hence, it appears that “grazing” is associated with obesity by being associated with less mindful eating.

 

This study is correlative and thus no conclusions regarding causation can be supported. But, the result suggests an interesting potential association between “grazing” and obesity, mediated by mindful eating. Future research should look at the effect in increasing mindful eating on the relationship between “grazing” and obesity and also at the effect of reducing “grazing” on mindful eating and body fatness. It is possible that altering the grazing pattern may be a useful strategy in reducing intake and perhaps body weight and fatness.

 

“Learning how to snack mindfully can help you create a healthy relationship with your food, mind and body. We need to accept our cravings and recognise when we’re experiencing them but also arm ourselves with snacks that are wise and nutritious.” – Mindfood

 

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

 

Mantzios, M., Egan, H., Bahia, H., Hussain, M., & Keyte, R. (2018). How does grazing relate to body mass index, self-compassion, mindfulness and mindful eating in a student population? Health Psychology Open, 5(1), 2055102918762701. http://doi.org/10.1177/2055102918762701

 

Abstract

Contemporary research investigating obesity has focused on grazing (i.e. an uncontrolled and repetitive consumption of small amounts of food). Meanwhile, constructs such as mindfulness, mindful eating and self-compassion have received much attention in assisting individuals with eating behaviours and weight regulation. The association between those constructs and grazing, however, has not been explored. In a cross-sectional study, university students (n = 261) were recruited to explore the relationship of mindfulness, mindful eating and self-compassion with current weight and grazing. Results indicated that all constructs were negatively related to grazing, but only mindful eating related negatively to current weight. In addition, mindful eating mediated the relationship between grazing and current weight. Possible explanations and future directions are discussed further with an emphasis on the need for more empirical work.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5846935/

 

Reduce Metabolic Syndrome with Mindfulness

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Reduce Metabolic Syndrome with Mindfulness

 

By John M. de Castro, Ph.D.

 

“mindfulness training may promote sustained improvements in healthy eating that may contribute to better longer-term improvement in some aspects of metabolic health.” – Jennifer Daubenmier

 

Metabolic Syndrome is a major risk factor for cardiovascular disease and diabetes. It generally results from overweight and abdominal obesity and includes high blood pressure, insulin resistance and elevation of plasma cholesterol and triglycerides. It is an important risk factor as it increases the risk of developing type-2 diabetes five-fold and heart attack or stroke three-fold. Metabolic Syndrome incidence has been rising rapidly and it currently affects 34% of U.S. adults. Needless to say, this is a major health problem. The good news is that timely treatment can prevent or reverse the risk. The simplest treatment is simply exercise and weight loss. Also, mindfulness techniques have been shown to be effective in treating Metabolic Syndrome.

 

In today’s Research News article “Mindfulness Is Associated with the Metabolic Syndrome among Individuals with a Depressive Symptomatology.” (See summary below or view the full text of the study at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5852808/ ), Guyot and colleagues examine the relationship of mindfulness with depression and metabolic syndrome in a large sample of adults in France. Beginning in 2009, participants were assessed every year for body size, nutritional status, and exercise. Four years into the study, they were also assessed for mindfulness, depression, demographic and lifestyle measures and the presence of metabolic syndrome.

 

They compared participants with and without depression and observed that depressed participants were significantly more likely to have metabolic syndrome, a high waist circumference, a high level of triglycerides, a low level of HDL-cholesterol, and be smokers. The depressed participants also had lower levels of mindfulness and exercise participation.

 

They did not find a simple relationship of mindfulness with metabolic syndrome but rather it covaried with depression. In participants high in depression, mindfulness, especially the non-judging and non-reacting facets of mindfulness, was associated with lower levels of metabolic syndrome, waist circumference, fasting blood glucose, and HDL-cholesterol.

 

This study employed a very large sample of adults and thus is likely to be representative of the population. It should be noted that it is correlational in nature and no manipulation was employed. So, causation cannot be determined. But, the associations are clear. Mindfulness in depressed individuals is associated with healthier body size and metabolic condition. It is interesting that this was not true for non-depressed individuals. Mindfulness is known to lower depression levels. This suggests the speculation that depression results in behaviors that produce an unhealthy body size and metabolic condition and that mindfulness, by lowering depression, improves this situation.

 

So, reduce metabolic syndrome with mindfulness.

 

“Mindfulness appears to improve certain metabolic risk factors, even without weight loss. In particular triglycerides, cholesterol ratios, blood sugar levels and blood pressure.” – Kimberly Yawitz

 

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

 

Guyot, E., Baudry, J., Hercberg, S., Galan, P., Kesse-Guyot, E., & Péneau, S. (2018). Mindfulness Is Associated with the Metabolic Syndrome among Individuals with a Depressive Symptomatology. Nutrients, 10(2), 232. http://doi.org/10.3390/nu10020232

 

Abstract

The Metabolic Syndrome (MetS) is a major public health burden. Dispositional mindfulness has recently been associated with eating disorders, being overweight, and could therefore be associated with the MetS. We aimed to examine in a cross-sectional design the relationship between mindfulness, the MetS, and its risk factors in a large sample of the adult general population and the influence of depressive symptomatology on this association. Adults participating in the NutriNet-Santé study who had completed the Five Facets Mindfulness Questionnaire and attended a clinical and biological examination were available for inclusion. Multivariable logistic regression models adjusted for socio-demographic and lifestyle factors were performed. A total of 17,490 individuals were included. Among individuals with a depressive symptomatology, those with higher mindfulness were less likely to have a MetS (OR: 0.73, 95% CI: 0.57–0.93), a high waist circumference, a low HDL-cholesterol level and an elevated fasting blood glucose level (all p <0.05). In those without depressive symptomatology, individuals with higher mindfulness were less likely to have a high waist circumference (p <0.01). In conclusion, higher mindfulness was associated with lower odds of developing a MetS only among individuals with a depressive symptomatology.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5852808/

 

Improve Enjoyment of Exercise with Mindfulness

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Improve Enjoyment of Exercise with Mindfulness

 

By John M. de Castro, Ph.D.

 

“Kick your boring treadmill cardio up a notch with mindfulness! Practicing mindfulness while on the treadmill doubles your cardio’s health benefits without any extra work or time.” – Justin Vict

 

There are clearly established benefits to regular exercise for the health and well-being of the individual. But many people find exercise aversive and as a result do not exercise. In fact, the number of people who exercise regularly has been declining over the last few decades, while at the same time, the understanding of the health benefits of exercise has been increasing. It has been estimated that only about 20% of adults meet minimal criteria of engagement in aerobic activity. Hence, there in order to improve the health of the population, method need to be discovered to help motivate people to exercise.

 

Mindfulness practices have been shown to heighten the enjoyment of many activities and heighten positive emotional experiences and lower aversive emotional experiences. It is reasonable to expect, then, that training in mindfulness would increase the enjoyment of exercise and reduce the aversion to exercise. This would make it more likely that exercise averse people would begin and sustain an exercise program. In today’s Research News article “Mindfulness and Affective Responses to Treadmill Walking in Individuals with Low Intrinsic Motivation to Exercise.” (See summary below or view the full text of the study at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5841682/ ), Cox and colleagues examined the effects of mindfulness instructions on participants’ feelings while exercising.

 

They recruited college students between the ages of 18 to 35 years who either engaged in no or moderate physical activity and who had low motivation to exercise. They participated in 3 30-minute sessions. In the first they performed a progressive walking exercise on a treadmill designed to bring their heart rate to 65% of their maximum heart rate for 10 minutes. In the 2nd and 3rd sessions they engaged in identical sessions while in the 3rd they also listened to a recorded mindfulness script. The script was designed to bring attention to the physical experience of walking on a treadmill during the 10-minute target heart rate period. Measurements were taken before during and after the exercise of feelings of pleasure and displeasure and perceived exertion.

 

They found that when the participants were exercising while listening to a mindfulness script their emotions were significantly more positive and their attention significantly more focused than when simply exercising. Hence, the mindfulness condition resulted in a better exercise experience for individuals who do not enjoy exercise; they had more positive feelings and were more attentive to the exercise. This suggests that mindfulness may be of assistance in motivating exercise averse people to engage in exercise. Future research should explore the long-term effects of mindfulness training on the likelihood of engaging in exercise and sustaining  participation.

 

So, improve enjoyment of exercise with mindfulness.

 

“Adding a practice of mindfulness to your workouts not only takes the dread out of exercise, but increases your connection to your body and the wisdom it has to offer.” – Sandra Pawula

 

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

 

Cox, A. E., Roberts, M. A., Cates, H. L., & Mcmahon, A. K. (2018). Mindfulness and Affective Responses to Treadmill Walking in Individuals with Low Intrinsic Motivation to Exercise. International Journal of Exercise Science, 11(5), 609–624.

 

Abstract

An aversion to the sensations of physical exertion can deter engagement in physical activity. This is due in part to an associative focus in which individuals are attending to uncomfortable interoceptive cues. The purpose of this study was to test the effect of mindfulness on affective valence, ratings of perceived exertion (RPE), and enjoyment during treadmill walking. Participants (N=23; Mage=19.26, SD = 1.14) were only included in the study if they engaged in no more than moderate levels of physical activity and reported low levels of intrinsic motivation. They completed three testing sessions including a habituation session to determine the grade needed to achieve 65% of heart rate reserve (HRR); a control condition in which they walked at 65% of HRR for 10 minutes and an experimental condition during which they listened to a mindfulness track that directed them to attend to the physical sensations of their body in a nonjudgmental manner during the 10-minute walk. ANOVA results showed that in the mindfulness condition, affective valence was significantly more positive (p = .02, ηp2 = .22), enjoyment and mindfulness of the body were higher (p < .001, ηp2 = .36 and .40, respectively), attentional focus was more associative (p < .001, ηp2 =.67) and RPE was minimally lower (p = .06, ηp2 =.15). Higher mindfulness of the body was moderately associated with higher enjoyment (p < .05, r =.44) in the mindfulness but not the control condition. Results suggest that mindfulness during exercise is associated with more positive affective responses.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5841682/

 

Improve Psychological Well-Being and Productivity with Work-Place Mindfulness

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Improve Psychological Well-Being and Productivity with Work-Place Mindfulness

 

“Toxic emotions disrupt the workplace, and mindfulness increases your awareness of these destructive patterns, helping you recognize them before they run rampant. It’s a way of reprogramming your mind to think in healthier, less stressful, ways.” – Drew Hansen

 

Work is very important for our health and well-being. We spend approximately 25% of our adult lives at work. How we spend that time is immensely important for our psychological and physical health. Indeed, the work environment has even become an important part of our social lives, with friendships and leisure time activities often attached to the work environment. But, more than half of employees in the U.S. and nearly 2/3 worldwide are unhappy at work. This is partially due to work-related stress which is epidemic in the western workplace. Almost two thirds of workers reporting high levels of stress at work. This stress can result in impaired physical and mental health and can result in burnout; producing fatigue, cynicism, and professional inefficacy.

 

To help overcome unhappiness, stress, and burnout, mindfulness practices have been implemented in the workplace. Indeed, mindfulness practices have been shown to markedly reduce the physiological and psychological responses to stress. As a result, it has become very trendy for business to incorporate meditation into the workday to help improve employee well-being, health, and productivity. There is a need, however, to better document the benefits of these programs.

 

In today’s Research News article “A Workplace Mindfulness Intervention May Be Associated With Improved Psychological Well-Being and Productivity. A Preliminary Field Study in a Company Setting.” (See summary below or view the full text of the study at: https://www.frontiersin.org/articles/10.3389/fpsyg.2018.00195/full?utm_source=F-AAE&utm_medium=EMLF&utm_campaign=MRK_568639_69_Psycho_20180313_arts_A ), Kersemaekers and colleagues recruited employees in major European corporations and provided them with a workplace mindfulness program that consisted of 2 day-long training days plus eight 2.5 h-long sessions implemented in a group setting and included trainings in mindfulness meditation, walking meditation, pausing meditation, body scan and compassion meditation. They were also encouraged to practice at home. Participants were measured one month before, just before, and after the program for burnout, perceived stress, mindfulness, well-being, team environment; including organizational climate, team climate and personal performance, and program feasibility and satisfaction.

 

They compared the changes during the one-month baseline period to those occurring during the mindfulness training period and found that after training there were significantly greater reductions in burnout, perceived stress, particularly tension and worry, and organizational stress, and significantly greater improvements in psychological well-being and mindfulness, including presence and acceptance. There were also significant improvements in the participants perceptions of the organizational culture, including team decision making and cooperation, of the organizational climate, including atmosphere and respect, and of personal performance and productivity. There were high compliance and participation rates in the program. Hence, the workplace mindfulness program appeared to be feasible, safe, and effective.

 

The results have to be interpreted with caution as there wasn’t a control group. But, the fact that there was a one-month baseline where reactivity, bias, and time-based changes could be assessed, the conclusion would appear to be guardedly valid. Workplace mindfulness training improved the psychological well-being and mindfulness of the workers, the organizational climate, and the workers productivity. This suggests that workplace mindfulness programs can be of substantial benefit to the workers and the organization.

 

So, Improve Psychological Well-Being and Productivity with work-Place mindfulness.

 

“By letting it go it all gets done. The world is won by those who let it go. But when you try and try, the world is beyond winning.” – 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

 

Study Summary

 

Kersemaekers W, Rupprecht S, Wittmann M, Tamdjidi C, Falke P, Donders R, Speckens A and Kohls N (2018) A Workplace Mindfulness Intervention May Be Associated With Improved Psychological Well-Being and Productivity. A Preliminary Field Study in a Company Setting. Front. Psychol. 9:195. doi: 10.3389/fpsyg.2018.00195

 

Background: Mindfulness trainings are increasingly offered in workplace environments in order to improve health and productivity. Whilst promising, there is limited research on the effectiveness of mindfulness interventions in workplace settings.

Objective: To examine the feasibility and effectiveness of a Workplace Mindfulness Training (WMT) in terms of burnout, psychological well-being, organizational and team climate, and performance.

Methods: This is a preliminary field study in four companies. Self-report questionnaires were administered up to a month before, at start of, and right at the end of the WMT, resulting in a pre-intervention and an intervention period. There was no separate control group. A total of 425 participants completed the surveys on the different time points. Linear mixed model analyses were used to analyze the data.

Results: When comparing the intervention period with the pre-intervention period, significantly greater improvements were found in measures of burnout (mean difference = 0.3, p < 0.001), perceived stress (mean difference = -0.2, p < 0.001), mindfulness [mean difference = 1.0 for the Freiburg Mindfulness Inventory (FMI) and 0.8 for the Mindfulness Attention Awareness Scale (MAAS), both p < 0.001], and well-being (mean difference = 0.4, p < 0.001). Additionally, greater increases in team climate, organizational climate and personal performance were reported during the intervention compared to the pre-intervention period with largest improvements in team cooperation (mean difference = 0.3, p < 0.001), productivity (mean difference = 0.5, p < 0.001), and stress (mean difference = -0.4, p < 0.001). Effect sizes were large for mindfulness (d > 0.8), moderate for well-being, burnout and perceived stress (d = 0.5–0.8), and ranged from low to moderate for organizational and team climate and personal performance (d = 0.2–0.8).

Conclusion: These preliminary data suggest that compared to the pre-intervention period, the intervention period was associated with greater reductions in burnout and perceived stress, improvements in mindfulness, well-being, and increases in team and organizational climate and personal performance. Due to design limitations, no conclusions can be drawn on the extent to which the WMT or non-specific factors such as time have contributed to the findings. Further studies, preferably using randomized controlled designs with longer follow up periods are needed to evaluate whether the associations found can be attributed to the WMT and whether these sustain after the training.

https://www.frontiersin.org/articles/10.3389/fpsyg.2018.00195/full?utm_source=F-AAE&utm_medium=EMLF&utm_campaign=MRK_568639_69_Psycho_20180313_arts_A

 

The Power of Retreat 6 – Darkness, Light, and Nothingness

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The Power of Retreat 6 – Darkness, Light, and Nothingness

 

By John M. de Castro, Ph.D.

 

“Silent retreats are a kind of crucible that reveal the workings of the mind in a unique and illuminating way.” James Baraz

 

This essay is the 6th of a continuing series of essays about the experience of silent meditation retreat. Click on the numbers to follow the links to the prior essays, titled “The Power of Retreat 1, 2, 3, 4, and 5”. This essay is written as we are about to embark on another 7-day silent retreat at one of our favorite retreat sites located in the beautiful smoky mountains in North Carolina. In a sense we’ll be on vacation as everything will be taken care of for us, beds made, towels and linens provided, all meals prepared for us, and our time will be dictated by a detailed schedule of meditations, talks, question and answer periods, and reflective time. All we have to do is show up, meditate, relax, contemplate and listen. We’re terribly spoiled!

 

That seeming ease, however, is deceptive. Retreat is actually quite difficult and challenging. It can be very tiring as it runs from 7:00 in the morning till 10:00 at night every day. It can also be physically challenging as engaging in sitting meditation repeatedly over the day is guaranteed to produce many aches and pains in the legs, back, and neck. But the real challenges are psychological, emotional, and spiritual. Retreat can be a real test.

 

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

 

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

 

So, why, you might ask, should someone put themselves into such a position? Simply put, you can’t address problems until you recognize them. Retreat is a safe place to do so. Many other people there, have gone through similar experiences and as a result, there’s a great deal of acceptance and compassion from others. It is, however, advised to not intervene but to let anyone in crisis simply work it through themselves. They’ll let you know if they really need help. In the warm and accepting environment of retreat it is actually possible to work on these issues that may have been impossible to address elsewhere. This can lead to substantial personal growth. This is the benefit, that individuals can begin to resolve the very issues that may have, unbeknownst to themselves, been holding them back for their entire life. This is very powerful, and confronting the darkness begins to let the light through.

 

There are much more positive and pleasant sides to silent retreat. One simple one is that many modern adults are overworked, stressed, and as a result sleep deprived. The opportunity to rest and sleep is priceless. Many people fall asleep during meditations and talks early in the retreat. This is not only OK, it’s desirable. If need be it is encouraged to skip sessions and take naps.

The positive benefits of retreat can only emerge when the individual is sufficiently rested to have the energy available to meditate deeply, to look inside, and to begin to remove the veil of delusion that blinds us all.

 

The opportunity to have repeated meditation sessions over prolonged periods of time in a quiet, accepting, and peaceful setting provides the ability to build from meditation to meditation. It allows for deep, repeated engagement into the inner realms, to begin to peel away the layers of awareness, and to begin to dissolve the delusions standing between the individual and their true nature. This progressive process can reveal the light, the positive and pleasant side of retreat. The individual begins to feel happier, more peaceful, and more mindful of themselves and their environment. They can even develop into deeply blissful states. Many people can go no further, but this is far enough. They emerge from retreat feeling peaceful, happy, insightful, having a better understanding of themselves, being better able to deal with their emotions, and with a sense of well-being. In fact, toward the end of retreat the most frequent question asked is how can this be held onto as the process of reintegration into everyday life unfolds.

 

Just going this far makes the retreat worthwhile, but there is a possibility for much deeper experiences and realizations. It is possible to enter the realm of nothingness. It seems like five to ten people in each retreat have some form of spiritual awakening. It is, however, not predictable who will this happen too. It sometimes occurs to long-time veterans of retreat and meditation practice, but it also often happens to complete novices on their first retreat. One has to always be open to the possibility. It is sometimes a nearly complete enlightenment, but sometimes a relatively shallow but real awakening. Again it is unpredictable. The teacher, Adyashanti, calls it falling into grace.

 

What is the nature of these experiences? They tend to have a common property of an experience of oneness, an experience that everything is singular, there is no distinction between subject and object, such that the sound and the listener, the sight and the seer, and the feeling and the feeler, are one and the same. These can be what are termed extrovertive awakening experiences wherein one experiences and observes the entire environment, sights, sound, smells, feelings, thoughts, etc. as simply an experience that all are one, with no distinction or separation. They can also be very deep experiences of nothingness that are termed introvertive awakenings. In these experiences everything dissolves into a void a nothingness, in which only pure awareness exists.

 

These are shattering experiences revealing a reality that was entirely unseen previously. People having had these experiences frequently state that death is not to be feared but rather seen as part of the fabric of existence, not an ending, but simply a change. These are frequently life changing experiences, forever altering the individual. They are never the same again. Needless to say, these are powerful spiritual experiences that many people previously believed were only open to special enlightened beings such as the Buddha. They are glimpses into our true nature and the workings of the universe.

 

There is no requirement that a retreat is necessary for these awakening experiences. Indeed, they occur spontaneously, quite frequently in everyday and even unlikely settings. But, retreat appears to greatly increase the probability that an awakening, a descent into the void, the nothingness, that is the basis for all existence, will happen. We have no expectations regarding what will happen on our upcoming retreat. We have enough experience to know that every retreat is different and to expect to repeat or build on an experience from a prior retreat is a fundamental error. Whatever, happens, if anything, can’t be predicted. On a previous retreat I went with great expectations only to get terribly sick and missed about half of the retreat sick in bed. You never know what will happen. But, know that whatever it is, it will move you in a positive direction.

 

So, go on retreat and feel its power, it’s power to fundamentally change you in mundane ways and sometimes in the most profound ways imaginable.

 

“One of the most powerful aspects of retreat in aiding the factor of determination is the collective energy of the community that is inherent to the retreat setting. When the bell rings and 150 people make their way into the meditation hall to sit, again and again, it becomes evident that this impulsion is like a powerful, gentle, loving force calling us back to remember again and again that we are loving, connected, resilient and forgiving. We, like so many others carry the responsibility of influencing the overall humanness of our totality.” – Scott Francis

 

CMCS – Center for Mindfulness and Contemplative Studies

 

The Power of Retreat 5 – Meditation and Spirituality

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The Power of Retreat 5 – Meditation and Spirituality

 

“Meditation is the discovery that the point of life is always arrived at in the immediate moment.” – Alan Watts

 

In a prior essay ‘The Power of Retreat 4 – the Container of Silence’ (https://www.facebook.com/ContemplativeStudiesCenter/insights/?section=navPosts), the effects of the container in which retreat is conducted were explored. But, the point of retreat is not the container, it is what transpires within it. Meditation and contemplation are the primary practices of the retreat. The amount varies with different types of retreats. The one we just returned from the amount of meditation varied between 3 to 4+ hours per day occurring in 6 to 8 periods beginning at 7:30 in the morning through 9:30 in the evening. The retreat not only allows for deep meditative experiences that build over the course of the retreat, but it also allows for time for contemplation. Just sitting or walking while reflecting on our environment, immediate experience, or the insights occurring in meditation is as important as the meditation itself.

 

The specific type of meditation practiced can vary with different retreats (see links below for explanations of meditation techniques). But, all practices emphasize quieting the mind, reducing the internal conversation and chatter, in order to better see and understand the operation of the mind. The amount of meditation is important as it is a ‘practice’ and over time the mind gets quieter. When the mind quiets all sorts of things can emerge, some expected, some a complete surprise, some sublime, but some very uncomfortable and upsetting. Be forewarned, meditation can produce wrenching experiences. We’ve seen many people spontaneously break out in tears at any moment. Most deal with it effectively, confronting and experiencing troubling experiences and the attached strong emotions. This is actually a very good thing as it can help to heal inner wounds that may have festered for decades. But, some participants are overwhelmed and need assistance or need to leave the retreat. Don’t be put off, these are important experiences and may constitute breakthrough moments, leading to self-transformation.

 

The intent of meditation is not to elicit thinking or emotions, even though thinking and emotions occur frequently during meditation. The intent is to allow inner silence to prevail. At the retreat we attended we all wore tags stating “I am observing silence.” This can be viewed very practically as a message to everyone around who may not be participating in the retreat, that we’re not open to conversation, or even everyday niceties. But, it’s true meaning is deeper. It suggests that we are observing silence itself, the silence within that is ever present and the foundation upon which all experiences emerge. It is a wonderful experience to be deeply immersed in the silence.

 

A powerful component of retreat is the commitment and intention that the participants bring. Most people coming to a retreat are very committed. The investment of money and especially a week’s time is a concrete expression of that commitment. The week taken away from work and everyday activities is dear to many. It could have been used to take a cruise, tour a foreign country, go to a beach or theme park, visit friends and family, etc. So, the choice to go on retreat instead is meaningful. This commitment provides the motivation for the individual to focus on the work of the retreat and particularly on their intention. Most come with an intention to work on self-understanding, which may paradoxically include a loss of self! In addition, the fact that there is a group of committed individuals with a shared intention present energizes the retreat.

 

For many the intention is for spiritual development. Some come to retreat with a specific intention to experience spiritual awakening or to experience a union with God. But, even those who come for personal development reasons often migrate toward spiritual development. This is a natural outgrowth of meditation. It is impossible to look deeply inside, particularly at the silence and emptiness and not be spiritually affected, to not glimpse the deeper aspects of existence. In fact, it is common in retreat for people to have awakening experiences. These frequently occur not in the meditation itself but during the contemplative time. That’s frequently where the fruits of meditation ripen. Additionally, the supportive environment of retreat can promote awakenings as the individual knows that these unusual experiences will be accepted and understood, whereas in everyday life they are not.

 

Silent meditation retreat is an opportunity to move away from our everyday lives. Some may see this as an opportunity to escape them but the power of retreat is not to escape our lives but to provide perspective on them. Yes, work, chores etc. must be done. But, by putting perspective on their true importance we become less stressed and anxious about them and don’t ruminate about unfinished tasks. Rather, we can begin to live our life with balance, making sure that we take care of what constitutes the to do list of our happiness and growth. It has been pointed out that absolutely no one, on their death bed, wishes that they had spent more time at work. Retreat can provide this same kind of perspective. We come away from retreat with a clear realization that we must give higher priorities and more time to our emotional and spiritual lives. We must invest the precious time of our lives in rest and contemplation. We must devote ourselves more to others and especially, to caring for ourselves. We can see how important our relationships, family and friends are to our inner reality. Retreat can provide this perspective for us and is part of its life-altering power.

 

We highly recommend retreat, especially silent retreat, for those who wish for personal or spiritual development. But, be prepared. It is often not the pleasant relaxing time off that many envision. It can be emotional and spiritual dynamite that needs to be approached with caution.

 

“As gold purified in a furnace loses its impurities and achieves its own true nature, the mind gets rid of the impurities of the attributes of delusion, attachment and purity through meditation and attains Reality. – Adi Shankara”

 

CMCS – Center for Mindfulness and Contemplative Studies

 

Improve Arthritis in Older Adults with Seated Yoga

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Improve Arthritis in Older Adults with Seated Yoga

 

By John M. de Castro, Ph.D.

 

“Chair yoga may help to reduce pain in older adults suffering from arthritis. Based around the ancient form of exercise, it allows people with reduced mobility to also take part. It helps to boost the strength and flexibility of older people and could become an effective treatment for those with the debilitating condition.” Stephen Matthews

 

Osteoarthritis is a chronic degenerative joint disease that is the most common form of arthritis. It produces pain, swelling, and stiffness of the joints. It is the leading cause of disability in the U.S., with about 43% of arthritis sufferers limited in mobility and about a third having limitations that affect their ability to perform their work. Knee osteoarthritis effects 5% of adults over 25 years of age and 12% of those over 65. It is painful and disabling. Its causes are varied including, hereditary, injury including sports injuries, repetitive stress injuries, infection, or from being overweight.

 

There are no cures for knee osteoarthritis. Treatments are primarily symptomatic, including weight loss, exercise, braces, pain relievers and anti-inflammatory drugs, corticosteroids, arthroscopic knee surgery, or even knee replacement. Gentle movements of the joints with exercise and physical therapy appear to be helpful in the treatment of knee osteoarthritis. This suggests that alternative and complementary practices that involve gentle knee movements may be useful for treatment.

 

Mindfulness practices such as Tai Chi and Qigong  and yoga have been shown to reduce the physical symptoms of knee osteoarthritis. Yoga, has been shown to be a safe and effective treatment for a wide variety of physical and psychological conditions, including arthritis. But, people with lower extremity osteoarthritis have difficulty with balance making standing postures problematic. So, it would seem reasonable to look into the effectiveness of yoga practice performed while sitting in a chair in treating knee osteoarthritis.

 

In today’s Research News article “A Pilot Randomized Controlled Trial of the Effects of Chair Yoga on Pain and Physical Function Among Community-Dwelling Older Adults With Lower Extremity Osteoarthritis.” (See summary below or view the full text of the study at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5357158/ ), Park and colleagues recruited older adults (>65 years of age) with osteoarthritis of the lower extremity joints; hip, knee; ankle, and foot. They were randomly assigned to either receive health education or seated Hatha yoga practice. Both Health Education and yoga was practiced for 45 minutes twice a week for 8 weeks and home practice was encouraged. The participants were measured before and after treatment and at a 1-month and 3-month follow-up for pain interference in everyday activities, fatigue, balance, walking speed, pain, and functional ability.

 

They found that after the 8-weeks of practice and at the 1- and 3-month follow-ups, the yoga group had significantly greater reductions in pain, pain interference in daily activities, fatigue, and walking speed. There were no significant adverse events observed. Hence, practicing yoga while seated was well tolerated and safe and produced significant improvements in the symptoms of lower extremity osteoarthritis in elderly adults. This suggests that seated yoga practice may be a welcome, safe and effective alternative to pharmacologic or surgical treatment for osteoarthritis in the elderly.

 

So, improve arthritis in older adults with seated Yoga.

 

“The potential impact of this study on public health is high, as this program provides an approach for keeping community-dwelling elders active even when they cannot participate in traditional exercise that challenges their balance,” – Patricia Liehr

 

CMCS – Center for Mindfulness and Contemplative Studies

 

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Study Summary

 

Park, J., McCaffrey, R., Newman, D., Liehr, P., & Ouslander, J. G. (2017). A Pilot Randomized Controlled Trial of the Effects of Chair Yoga on Pain and Physical Function Among Community-Dwelling Older Adults With Lower Extremity Osteoarthritis. Journal of the American Geriatrics Society, 65(3), 592–597. http://doi.org/10.1111/jgs.14717

 

Abstract

Objectives

To determine effects of Sit ‘N’ Fit Chair Yoga, compared to a Health Education program (HEP), on pain and physical function in older adults with lower extremity osteoarthritis (OA) who could not participate in standing exercise

Design

Two-arm randomized controlled trial

Setting

One HUD senior housing facility and one day senior center in south Florida

Participants

Community-dwelling older adults (N = 131) were randomly assigned to chair yoga (n = 66) or HEP (n = 65). Thirteen dropped after assignment but prior to the intervention; 6 dropped during the intervention; 106 of 112 completed at least 12 of 16 sessions (95% retention rate).

Interventions

Participants attended either chair yoga or HEP. Both interventions consisted of twice-weekly 45-minute sessions for 8 weeks.

Measurements

Primary: pain, pain interference; secondary: balance, gait speed, fatigue, functional ability measured at baseline, after 4 weeks of intervention, at the end of the 8-week intervention, and post-intervention (1 and 3 months).

Results

The chair yoga group showed greater reduction in pain interference during the intervention (p = .01), sustained through 3 months (p = .022). WOMAC pain (p = .048), gait speed (p = .024), and fatigue (p = .037) were improved in the yoga group during the intervention (p = .048) but improvements were not sustained post intervention. Chair yoga had no effect on balance.

Conclusion

An 8-week chair yoga program was associated with reduction in pain, pain interference, and fatigue, and improvement in gait speed, but only the effects on pain interference were sustained 3 months post intervention. Chair yoga should be further explored as a nonpharmacologic intervention for older people with OA in the lower extremities.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5357158/