Improve Social and Emotional Skills in Youth with Autism Spectrum Disorder with Yoga

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Improve Social and Emotional Skills in Youth with Autism Spectrum Disorder with Yoga

 

By John M. de Castro, Ph.D.

 

“in addition to benefits typically associated with yoga—improved strength and flexibility, and an increasing sense of peace—autistic children also experience a reduction of pain, anxiety, aggression, obsessive behaviors, and self-stimulatory activities. And there’s more good news. The children are also having greater success making new friends and regulating emotions.” – Hannah Brandstaetter

 

Autism spectrum disorder (ASD) is a developmental disability that tends to appear during early childhood and affect the individual throughout their lifetime. It affects a person’s ability to communicate, and interact with others, delays learning of language, makes eye contact or holding a conversation difficult, impairs reasoning and planning, narrows and intensifies interests, produces poor motor skills and sensory sensitivities, and is frequently associated with sleep and gastrointestinal problems. The diagnosis of autism spectrum disorder (ASD) has been increasing markedly over the last couple of decades. It is currently estimated that over 1% of the world population has autism spectrum disorder (ASD). The Centers for Disease Control estimates that in the U.S. 1 in 68 children (1 in 42 boys and 1 in 189 girls) have autism spectrum disorder (ASD).

 

ASD is a serious disorder that impairs the individual’s ability to lead independent lives including completing an education, entering relationships or finding and holding employment. Its causes are unknown and there are no known cures. Treatment is generally directed at symptoms and can include behavioral therapies and drug treatments. Clearly, there is a need for effective treatment options. Mindfulness training has been shown to be helpful in treating ASD. Exercise has also been shown to help relieve some of the symptoms of ASD. It stands to reason, then, that the combination of mindfulness training and exercise provided by yoga practice would be effective for the symptoms of ASD.

 

In today’s Research News article “Effects of multimodal mandala yoga on social and emotional skills for youth with autism spectrum disorder: An exploratory study.” (See summary below or view the full text of the study at: http://www.ijoy.org.in/article.asp?issn=0973-6131;year=2018;volume=11;issue=1;spage=59;epage=65;aulast=Litchke), Litchke and colleagues performed an exploratory pilot study of the effectiveness of a yoga program specially tailored for children with Autism spectrum disorder (ASD). Five boys, aged 8 – 13 years, with ASD were recruited and provided with 2 guided 60-minute group yoga sessions per week for 4 weeks. The participants sat in a circle and were led in “Multimodal Mandala yoga comprised 26 circular partner/group poses, color and tracing sheets, rhythmic chanting, yoga cards, and games.” Before and after training they were measured for social skills and facial/emotional mood.

 

They found that after training the boys had significant improvements in social skills, including response to initiation, initiating interaction, and affective understanding and perspective taking. In addition, qualitative analysis of narrative notes made by the program helpers suggested that there were improvements, after yoga training, in the boys’ mood and emotional expression, teamwork, and empathy toward others. These results suggest that the yoga program enhanced the social and emotional behaviors of the boys with ASD. The yoga program appeared to improve skills needed for developing positive relationships with others.

 

These results must be taken as preliminary and no clear conclusions can be reached as this was an uncontrolled pilot study. But the results provide clear support for conducting a larger randomized controlled clinical trial. Improving social skills and emotional responding is very important for boys with Autism spectrum disorder (ASD) to be able to better navigate their environment and carry on successful lives. These pilot results provide hope that yoga practice may be helpful.

 

So, improve social and emotional skills in youth with autism spectrum disorder with yoga.

 

“Children with autism and special needs can learn coping strategies through the practice of yoga so they may live calmer, happier, more peaceful and healthier lives.”

 

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

 

Litchke LG, Liu T, Castro S. Effects of multimodal mandala yoga on social and emotional skills for youth with autism spectrum disorder: An exploratory study. Int J Yoga 2018;11:59-65

 

Context: Youth with autism spectrum disorder (ASD) demonstrates impairment in the ability to socially and emotionally relate to others that can limit participation in groups, interaction with peers, and building successful life relationships. Aims: The aim of this exploratory study was to examine the effects of a novel multimodal Mandala yoga program on social and emotional skills for youth with ASD. Subjects and Methods: Five males with ASD attended 1 h yoga sessions, twice a week for 4 weeks. Multimodal Mandala yoga comprised 26 circular partner/group poses, color and tracing sheets, rhythmic chanting, yoga cards, and games. Treatment and Research Institute for ASD Social Skills Assessment (TSSA) scores were collected before and after the eight yoga sessions. The Modified Facial Mood Scale (MFMS) was used to observe mood changes before and after each yoga class. Paired sample t-tests were conducted on TSSA and MFMS scores to compare social and emotional differences post the 4-week camp. Narrative field notes were documented after each of the eight yoga sessions. Results: A significant improvement from pre- to post-test was found in overall TSSA (t(4) = −5.744, P = 0.005) and on respondent to initiation (t(4) = −3.726, P = 0.020), initiating interaction (t(4) = −8.5, P = 0.039), and affective understanding and perspective taking subscales (t(4) = −5.171 P = 0.007). Youth’s MFMS scores increased from 80% to 100% at the end of eight yoga sessions demonstrating a pleasant or positive mood. Thematic analysis of the narrative notes identified three key factors associated with the yoga experience: (a) enhanced mood and emotional expression, (b) increased empathy toward others, and (c) improved teamwork skills. Conclusion: This multimodal Mandala yoga training has implication for developing positive social and emotional skills for youth with ASD.

http://www.ijoy.org.in/article.asp?issn=0973-6131;year=2018;volume=11;issue=1;spage=59;epage=65;aulast=Litchke

The Noble Eightfold Path: Right Actions

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The Noble Eightfold Path: Right Actions

 

By John M. de Castro, Ph.D/

 

“Right Actions” is the fourth component of the Buddha’s Noble Eightfold Path, Right View, Right Intentions, Right Speech, Right Actions, Right Livelihood, Right Effort, Right Mindfulness and Right Concentration.” It follows directly from “Right View”. When one sees everything just as it is and understands how everything is impermanent and connected to everything else, that life involves suffering, that there are causes to that suffering, and that there is a way to escape from suffering, this leads directly to “Right Intention”, the aspiration to create greater happiness, wisdom, and well-being, and relieve suffering in ourselves and others. “Right Intention” then is the driver of “Right Actions,” actually engaging in activities that produce the desired results. “Right Actions” like all the components of the path is dependent upon and affects all the other components of the path.

 

In order to know what actions will actually produce greater happiness, wisdom, and well-being, and relieve suffering requires discernment dependent upon “Right View.” Without that understanding of how things really are we can easily take an action that we think will be productive only to find that it was destructive. On retreat, there are often participants who are crying and appearing to be distraught or in despair. Our initial instinct is to go to the individual and to try to console them and help them through their difficulties. But, that, in fact, will do more harm than good, preventing the individual from addressing the core problems that have arisen in retreat. Consoling them actually disrupts one of the beneficial aspects of retreat which allows deep and repressed issues to come forth, be experienced, accepted, and dealt with. In this case “Right Action” is to simply make sure that they are physically all right and leave them alone to work though their issues. On the surface, it seems cruel. But with discernment it can be seen that this will in the long run produce the relief of suffering.

 

There are some rather obvious “Right Actions” that are parts of most religious and moral teachings. These include not killing, stealing, sexual misconduct, lying, and abusing intoxicants. These are actually “Right Non-Actions.” The “Right Actions” would be protecting life, generosity, engaging in healthy loving sexual activities, truthfulness, and sobriety. The “Right Action” of telling the truth has been discussed with “Right Speech” and need not be repeated here. The present essay will focus of the other four.

 

Protecting life, not killing, means more than just protecting the lives of human beings. It extends to all sentient beings. We can have honest differences as to what constitutes a sentient being from all living things, to only humans, to some point in between. But taking the life of a sentient being produces suffering and deprives it of an opportunity to experience life and happiness. It would thus violate the “Right Intention” to promote greater happiness, wisdom, and well-being, and relieve suffering. If it can’t be determined which animals are sentient and which are not, then it would seem to be the best course for producing happiness and relieving suffering to err on the side of caution and refrain from killing any animal.

 

We need to protect our own life. Killing in self-defense is “Right Action” provided we have done everything possible to avoid it. Part of that self-defense is obtaining proper nourishment. It would seem reasonable that to eat, but not kill a sentient being, we should become vegetarian. But, the growing and producing of vegetables inevitably involves killing other animals. The process of harvesting crops inevitably results in the death of many rodents, birds, and reptiles. It is, in fact, virtually impossible to not in some way directly or indirectly produce or contribute to the death of animals in order to maintain one’s own life. Discernment tells us that trying our best to protect life and minimize the harm we might do in the process of preserving our own life is “Right Action.” The practical impossibility of being perfect leads to the conclusion that intention and effort to preserve life is the best we can do and that is enough.

 

Honoring the property of others, not stealing, means more than simply not taking what is not intentionally given. It also implies generosity. “Right Action” is giving freely of our time and resources where needed to promote happiness and relieve suffering. This could be volunteer work at an abused children’s shelter, monetary donations to the needy, or simply picking up groceries for an infirmed neighbor. We should not hoard our resources but share them generously. “Right Action” can also mean doing things to promote social justice. We obviously shouldn’t directly abuse the rights of others. Rather we should stand up and oppose the abuse of rights perpetrated by others or society. Hence “Right Action” could even include civil disobedience. Certainly, Mahatma Gandhi and Martin Luther King understood this. But they also understood that civil disobedience should occur only with care, deliberation, and discernment. “Right Action” demands our action, but, carefully considered action that isn’t motivated by anger, hatred, or revenge. In other words, we should not stand by as others rights are stolen. We should defend them, but do so in a responsible manner with “Right Intention.”

 

There has been immense harm caused to individuals, families, and society by sexual misconduct. It can have a devastating and permanent effects on the principals and those that surround them. It can produce lasting traumas, destroy families, and permanently scar children. It is no wonder that sexual misconduct is so important to prevent and sexual activity approached with “Right Actions.” This results in the prohibition of sexual activity by monastics. But, for the vast majority of people the middle way, between celibacy and licentiousness is called for. In other words, healthy loving sexual relations that is consensual and non-exploitive are “Right Actions.” The primary guiding principle is that the action produces greater harmony, happiness, wisdom, and well-being, and relieves suffering. So, engagement in sexual activity should be loving, caring, and sensitive, with the intention to produce good for all involved. That is right sexual action.

 

The “Right Action” of not abusing intoxicants, of sobriety, is also important as great harm can be done to the self and others by misuse of drugs and alcohol. The perils of alcoholism and the destructive power of drug addiction are well documented. But, the “Right Action” of sobriety extends to much lower levels of intoxicant use. To the extent that these substances can cloud the mind, impede judgment, and interfere with discernment, they can lead to improper or insensitive actions that can harm. So, “Right Action” calls for, if not complete prohibition, low level and judicious use of intoxicants. But, “Right Action” with intoxicants actually extends well beyond alcohol and drug to engaging in experiences that can induce harmful thinking and lead to wrong actions. This can include “ingesting” disturbing movies, books, TV shows, etc. that can induce disturbing thoughts and possibly even lead to wrong actions. “Right Action” calls for us to be careful what we consume to make sure that no matter what form it comes in, it is healthy and leads to happiness and well-being.

 

These are some specific and obvious “Right Actions.” Most actions are not so obvious. So “Right Action” calls for us to be vigilant and approach our behavior with discernment to insure, as best as possible, that our actions improve happiness and well-being and decrease suffering. But making the effort and spending the time and thoughtfulness involved in insuring that actions are “Right” can produce considerable benefits. It can make each of us and those around us happier, more content, and more fulfilled and less worried, anxious, and dissatisfied. Beyond its impact on everyday life, it can lead us to higher states as we pursue the eightfold path. Doing the “Right” thing sure has its advantages!

 

CMCS – Center for Mindfulness and Contemplative Studies

 

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

Reduce the Alcohol Consumption of At-Risk Individuals with Mindfulness

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Reduce the Alcohol Consumption of At-Risk Individuals with Mindfulness

 

By John M. de Castro, Ph.D.

 

“Its latest experiment has not only proven the usefulness of mindfulness in this area, but shown that just 11 minutes of the therapy can reduce alcohol consumption in heavy drinkers.” – Liat Clark

 

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.

 

There are a wide range of treatment programs for alcohol abuse, with varying success. Recently, mindfulness training has been successfully applied to treatment. One attractive feature of this training is that it appears to increase the ability of the drinker to control their intake, resulting in less binge drinking and dangerous inebriation. Since, mindfulness appears to hold promise as a treatment for excessive alcohol intake, there is a need to examine the individual components of training needed in order to maximize effectiveness.

 

In today’s Research News article “Ultra-Brief Mindfulness Training Reduces Alcohol Consumption in At-Risk Drinkers: A Randomized Double-Blind Active-Controlled Experiment.” (See summary below or view the full text of the study at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5737497/ ), Kamboj and colleagues recruited adult heavy drinkers and randomly assigned them to receive either a brief relaxation or mindfulness instruction. They were measured before and after the relaxation or mindfulness instruction for blood pressure, heart rate, heart rate variability, breath holding duration, drinking during the prior week, drinking motives, alcohol cravings, anxiety, depression, emotional state, mindfulness, and relaxation. They were also measured for their emotional reactivity to a sip of water or a sip of beer. The amounts of beer drunk during a “taste test” were also recorded. The participants then received a brief mindfulness instruction emphasizing observing their internal state or a relaxation instruction emphasizing muscle softening. They were instructed to practice once a day for seven days. After the practice week, they completed on-line measures of alcohol consumption and their emotional state.

 

They found that immediately following instruction, an indicator of parasympathetic nervous system activity (Heart Rate Variability) was increased in the relaxation instruction group but not the mindfulness group suggesting that the relaxation instruction produced a physiological relaxation. At the one-week follow-up they found that both groups had significant reductions in alcohol cravings, but, importantly, only the mindfulness instructed group had significant reductions in alcohol consumption over the week.

 

These are interesting results that suggest that a very brief mindfulness instruction targeting observing internal sensations can produce reductions in alcohol consumption over a week’s period. It will be important to establish, in the future, if the reductions can be sustained over a longer period of time. But, nevertheless, the results suggest that paying attention to the individual’s internal state can lead to less drinking. This may be identifying the component of mindfulness training that is most important for mindfulness effects on alcohol consumption, observing internal sensations. This conclusion, in turn, may suggest how to optimize mindfulness based alcoholism treatment programs.

 

So, reduce the alcohol consumption of at-risk individuals with mindfulness.

 

“By being more aware of their cravings, we think the study participants were able to bring intention back into the equation, instead of automatically reaching for the drink when they feel a craving.” – Sunjeev Kamboj

 

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

 

Sunjeev K Kamboj, Damla Irez, Shirley Serfaty, Emily Thomas, Ravi K Das, Tom P Freeman. Ultra-Brief Mindfulness Training Reduces Alcohol Consumption in At-Risk Drinkers: A Randomized Double-Blind Active-Controlled Experiment. Int J Neuropsychopharmacol. 2017 Nov; 20(11): 936–947. Published online 2017 Aug 2. doi: 10.1093/ijnp/pyx064

 

Abstract

Background

Like other complex psychosocial interventions, mindfulness-based treatments comprise various modality-specific components as well as nonspecific therapeutic ingredients that collectively contribute to efficacy. Consequently, the isolated effects of mindfulness strategies per se remain unclear.

Methods

Using a randomized double-blind design, we compared the isolated effects of 11-minutes of “supervised” mindfulness instruction against a closely matched active control (relaxation) on subjective, physiological, and behavioral indices of maladaptive alcohol responding in drinkers at risk of harm from alcohol use (n = 68). Simple follow-up instructions on strategy use were provided, but practice was unsupervised and not formally monitored.

Results

Both groups showed acute reductions in craving after training, although a trend group x time interaction (P= .056) suggested that this reduction was greater in the relaxation group (d = 0.722 P < .001) compared with the mindfulness group (d = 0.317, P = .004). Furthermore, upregulation of parasympathetic activity was found after relaxation (d = 0.562; P < .001) but not mindfulness instructions (d = 0.08; P > .1; group x time interaction: P = .009). By contrast, only the mindfulness group showed a reduction in past-week alcohol consumption at 7-day follow-up (-9.31 units, d = 0.593, P < .001), whereas no significant reduction was seen in the relaxation group (-3.00 units, d = 0.268, P > .1; group x time interaction: P = .026).

Conclusion

Very brief mindfulness practice can significantly reduce alcohol consumption among at-risk drinkers, even with minimal encouragement to use this strategy outside of the experimental context. The effects on consumption may therefore represent a lower bound of efficacy of “ultra-brief” mindfulness instructions in hazardous drinkers, at least at short follow-up intervals.

Significance Statement

We examine the isolated effects of simple mindfulness instructions in people at risk of harm from alcohol consumption (“at-risk drinkers”). A single brief session of mindfulness resulted in significant reductions in alcohol consumption compared with a carefully matched relaxation control condition at 1-week follow-up. These findings suggest that even “ultra-brief” experience with mindfulness can have measurable and potentially clinically meaningful effects in at-risk drinkers.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5737497/

Improve Cardiovascular State and Stress with Yogic Breathing

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Improve Cardiovascular State and Stress with Yogic Breathing

 

By John M. de Castro, Ph.D.

 

“Yoga breathing can help you achieve balance in both your body and mind. In fact, researchers have found that regularly practicing yoga breathing can have the following benefits: reduce anxiety and depression, lower and/or stabilize blood pressure, increase energy levels, relax muscles, and decrease feelings of stress and being overwhelmed.” – Lung Institute

 

Yoga practice is becoming increasingly popular in the west, for good reason. It has documented benefits for the individual’s psychological and physical health and well-being. It has also been shown to have cognitive benefits, improving memory. Yoga, however, consists of a number of components including, poses, breathing exercises, meditation, concentration, and philosophy/ethics.  So, it is difficult to determine which facet or combination of facets of yoga are responsible for which benefit. Hence, it is important to begin to test each component in isolation to determine its effects. This would allow for optimization of yoga practice for specific problems.

 

In today’s Research News article “Effect of modified slow breathing exercise on perceived stress and basal cardiovascular parameters.” (See summary below or view the full text of the study at: http://www.ijoy.org.in/article.asp?issn=0973-6131;year=2018;volume=11;issue=1;spage=53;epage=58;aulast=Naik ), Naik and colleagues examined the effects of yogic breathing techniques on cardiovascular performance. They recruited healthy adult male volunteers (age 18 to 30 years) and randomly assigned them to a no-treatment control group or to receive 12 weeks, 5 days per week, 30 minutes per day of yogic slow (6 second inhale and 6 second exhale) alternate nostril breathing. The participants were also encouraged to practice at home daily. They were measured before and after the 12-week training period for body size, perceived stress, resting heart rate, systolic blood pressure, and diastolic blood pressure.

 

They found that after training the yogic breathing group had a significant reduction in resting heart rate, and systolic and diastolic blood pressure. They also observed a particularly large significant reduction in perceived stress in the yogic breathing group. There were no significant changes in body size observed. Hence, the breath training in yoga appears to have important benefits for cardiovascular function and the stress levels of the practitioners.

 

It can be speculated that the reductions in stress were responsible for the improvements in cardiovascular performance as stress is well known to increase heart rate and blood pressure. In this study, however, causation cannot be determined. The lack of an active control condition is a weakness of the study allowing for bias to be an alternative explanation for the results. In addition, the lack of a follow-up measurement did not allow for a determination of the duration of effectiveness of the technique. Future research should include women, an active control, and long-term follow-up measurements. Regardless, yogic slow alternate nostril breathing would appear to be a promising method to reduce stress and promote cardiovascular health.

 

So, improve cardiovascular state and stress with yogic breathing.

 

“Physiology and psychology are two ends of the same stick. You can’t work on one without the other.” Nowhere is this truer than with conscious breathing, which acts as a medicinal tool, increasing well-being and peace of mind.” – Angela Wilson,

 

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

 

Naik G S, Gaur G S, Pal G K. Effect of modified slow breathing exercise on perceived stress and basal cardiovascular parameters. Int J Yoga 2018;11:53-8

 

Context: Different types of breathing exercises have varied effects on cardiovascular parameters and the stress levels in an individual. Aim:The aim of this study was to assess the effect of a modified form of isolated alternate nostril, slow breathing exercise on perceived stress, and cardiovascular parameters in young, male volunteers. Settings and Design: This was a randomized control study carried out at Advanced Centre for Yoga Therapy Education and Research, Department of Physiology, Jawaharlal Institute of Postgraduate Medical Education and Research, Puducherry in 2014. Subjects and Methods: Hundred healthy male volunteers were randomized into control group, n = 50 and slow breathing group (study), n = 50. Slow breathing exercise training was given to study group for 30 min a day, 5 times/week for 12 weeks, under the supervision of certified yoga trainers. Perceived Stress Scale (PSS) using Cohen’s questionnaire, anthropometric parameters such as body mass index (BMI), waist-hip ratio (WHR), and cardiovascular parameters such as heart rate (HR), systolic blood pressure (SBP), and diastolic blood pressure (DBP) were recorded at baseline and after 12 weeks. The control group did not receive any intervention. Slow breathing exercise training was provided for the study group. During the study period, one volunteer opted out of the study group due to personal reasons. Results: HR, SBP, DBP, and PSS decreased significantly (P < 0.05) in the study group following 12 weeks slow breathing exercise training, while no significant change (P > 0.05) was observed in BMI and WHR. There was no significant change in the control group. Conclusion: Twelve weeks of modified slow breathing exercise reduced perceived stress and improved the cardiovascular parameters. The above results indicate that our modified slow breathing exercise is effective in reducing stress and improving the cardiovascular parameters.

http://www.ijoy.org.in/article.asp?issn=0973-6131;year=2018;volume=11;issue=1;spage=53;epage=58;aulast=Naik

Be My Mindful Valentine

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Be My Mindful Valentine

 

By John M. de Castro, Ph.D.

 

“Love is like a friendship caught on fire. In the beginning a flame, very pretty, often hot and fierce, but still only light and flickering. As love grows older, our hearts mature and our love becomes as coals, deep-burning and unquenchable.” – Bruce Lee

 

Valentine’s Day was invented for the greeting card and florist industries but it caught on because there are few things more worth celebrating than love. Valentine’s Day is usually considered a celebration of romantic love, but I prefer it to be a celebration of love in all of its magnificent manifestations. Mindfulness is an important part as there is nothing more beautiful than mindful love. It’s pure, non-judgmental, and non-contingent love. It’s a completely unfettered outpouring of the heart.

 

Mindful love is not necessarily expressed with romantic greeting cards, roses, and chocolates. There is nothing wrong with these concrete expressions of love except when they are used as a substitute for the real thing. Too often we go through the motions of buying symbols of love and believing that these are all we need to express our feelings. True expressions of love are not concrete and tangible. They are deep connections and feelings that flow direct from the source and, if the truth be known, are the source. Let this love flow first and if it leads to giving tangible symbols, wonderful. Let it flow in any and every way it wishes to express itself.

 

The great sage Thích Nhất Hạnh said that “When you love someone, the best thing you can offer is your presence. How can you love if you are not there?” This sounds so simple, but it is not. What he means by “presence” is much more than being in physical proximity to another. It means to be really there for them, mindfully and totally, with the mind dedicated to them and not off thinking of something else. Rather the mind is totally focused and attentive to the other person. You are deeply listening to their words. You are deeply sensing their non-verbal messages. You are totally committed to them in the present moment. So, on Valentine’s Day offer the people you love your mindful presence. There is no greater way to express your love.

 

Mindful love is non-judgmental. It is accepting the other person for exactly who and what they are. It is appreciating their humanness with all its flaws, physical, psychological, and social. It is encouraging their aspirations and supporting them in their pursuit of them. It is filled with loving kindness and compassion. Thích Nhất Hạnh teaches “You must love in such a way that the person you love feels free.” In other words, there’s no clinging or holding on. If there is, then the love is not mindful love, it is needy love.

 

Before mindful love can be given to others it must first be given to the self. Each of us has to truly love ourselves before we can freely and completely offer mindful love to another. For many westerners this can be a real challenge as many do not even like themselves. This is frequently due to westerners having unrealistic models, and beliefs and expectations about themselves. It is imperative to overcome this as this lack of self-love is the foundation of needy, demanding, self-centered love. Learn to fully accept your humanness and to understand that what you see as imperfections are nothing more than expressions of your humanity. Begin to accept that you are extraordinary, beautiful, capable, and special; a one of a kind, never to be seen again, exemplar of what it means to be a living, imperfect, human being. Recognize that you are worthy not only of your own love but the love of others. Realize that you are just as capable and competent and simultaneously just as inadequate and ineffectual as everyone else. Learn to love yourself and then you can truly love others.

 

It is nearly impossible to divorce romantic love from sexuality. From an evolutionary perspective the feelings between members of the opposite sex are driven by the needs to reproduce, making sexuality an integral part of romantic love. Unfortunately, many people separate love and sex, but this is often due to religious morality or societal dictates. There is no need to separate the two, in fact, they both are best when they work together. When mindful love is accompanied with mindful sex, each reinforces the other, producing an upward spiral of positive feelings. Recent research discovered that people are the most mindful at any time in their lives when they are engaged in sex. So, the phrase “mindful sex” may actually be redundant. But, when combined with mindful love, sexuality is a shared giving experience. Each partner is not simply engaged to satisfy their own needs, but to give, be present, and be sensitive to the other, to be non-judgmental and accepting of the other, to share one of life’s extraordinary experiences, and to truly come to understand why the word intercourse is used to label it. With mindfulness sex becomes an expression of deep and satisfying shared love.

 

Mindful love includes but expands far, far, beyond romantic love. When practiced it extends to everyone around the individual, including family, friends, co-workers, neighbors, acquaintances, and even enemies. As you practice mindful love it will slowly begin to become evident that deep in the core of your being is nothing but love. The more aware you become of this the more that love gushes and envelops you and everyone around you. It even extends to all of existence. Unless you are exceptionally blessed it will take a while to get to this level. But, it doesn’t have to be sought as it is a natural outgrowth of the practice of mindful love.

 

The words, practice mindful love, are so easy to say. But, it is not easy. It’s very hard. It, like most things about mindfulness, is a practice. We work at it and try to get a little better all the time, but knowing that the ideal is not humanly possible. But the effort itself, is a true expression of mindful love. The practice of loving kindness meditation is a method that can help in the development of mindful love. But, if you work at it, invest in it, and patiently practice you will be deeply rewarded. The more you love, the more you love, the more you are loved, and the happier you become, not just superficial happiness, but the deep and abiding happiness of being a mindful valentine.

 

“We come to love not by finding a perfect person, but by learning to see an imperfect person perfectly.” – Sam Keen

 

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 Pain Responding in Adolescents with Mindfulness

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Improve Pain Responding in Adolescents with Mindfulness

 

By John M. de Castro, Ph.D.

 

“mindfulness was a significant predictor of both real-world and experimental pain outcomes. Adolescents who were more mindful tended to experience less interference in their day-to-day life as a result of pain. Additionally, . . . more mindful adolescents reported less intense pain and a higher level of pain tolerance.” – Mark Petter

 

We all have to deal with pain. It’s inevitable, but hopefully it’s mild and short lived. For a wide swath of humanity, however, pain is a constant in their lives. At least 100 million adult Americans have chronic pain conditions. Sadly, about a quarter to a third of children experience chronic pain. It has to be kept in mind that pain is an important signal that there is something wrong or that damage is occurring. This signals that some form of action is needed to mitigate the damage. This is an important signal that is ignored at the individual’s peril. So, in dealing with pain, it’s important that pain signals not be blocked or prevented. They need to be perceived. But, methods are needed to mitigate the psychological distress produced by chronic pain.

 

The most common treatment for chronic pain is drugs. These include over-the-counter analgesics and opioids. But opioids are dangerous and prescription opioid overdoses kill more than 14,000 people annually. The use of drugs in adolescents is even more complicated and potentially directly harmful or could damage the developing brain. So, there is a great need to find safe and effective ways to lower the psychological distress and improve adolescents’ ability to cope with the pain.

 

Pain involves both physical and psychological issues. The stress, fear, and anxiety produced by pain tends to elicit responses that actually amplify the pain. So, reducing the emotional reactions to pain may be helpful in pain management. There is an accumulating volume of research findings to demonstrate that mind-body therapies have highly beneficial effects on the health and well-being of humans. These include meditation, yoga, tai chi, qigong, biofeedback, progressive muscle relaxation, guided imagery, hypnosis, acupuncture, and deep breathing exercises. Mindfulness practices have been shown to improve emotion regulation producing more adaptive and less maladaptive responses to emotions. Indeed, mindfulness practices are effective in treating pain in adults. But there is very little systematic study of the application of these practices for the treatment of chronic pain in adolescents.

 

In today’s Research News article “I Learned to Let Go of My Pain”. The Effects of Mindfulness Meditation on Adolescents with Chronic Pain: An Analysis of Participants’ Treatment Experience.” (See summary below or view the full text of the study at:  https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5742755/ ), Ruskin and colleagues recruited adolescents between the ages of 12 to 18 years who suffered from chronic pain. They provided the adolescents with an 8-week program or Mindfulness-Based Stress Reduction (MBSR) modified for adolescents, including meditation, yoga, and body scan, but with reduced expectation for home practice and shortened sessions. One week after the end of the program the youths were asked about their satisfaction with the program and participated in focus groups to provide feedback, evaluations, and suggestions regarding the program. The groups discussions were transcribed and a content analysis performed.

 

The participants rated their satisfaction program at 8.29 out of 10, suggesting a high degree of satisfaction. Ruskin and colleagues found that the “Qualitative analysis of focus group transcripts revealed six main themes: Mindfulness Skills, Supportive Environment, Group Exercises, Empowerment, Program Expectations, and Logistics.”

 

In terms of the mindfulness category the participants reported that the program improved their awareness of the present moment, their ability to let go of their pain, their ability to cope with the emotions produced by the pain, and increased their overall emotional well-being and happiness. In addition, they reported that the mindfulness skills transferred to other aspects of their life such as work, and became a part of how they normally viewed the world.

 

In terms of the supportive environment, the participants reported that the group developed a sense of openness and trust, provided emotional support and made them feel less alone. They also reported that being able to discuss their pain issues with others who were also suffering was very beneficial. In terms of the group exercises, the participants reported that the “weather report”, reporting on their current state with the group was very helpful, that focusing on the pain in meditation was helpful. In terms of empowerment, the participants felt that the program did not actually ease their pain but empowered them to take actions to cope with it and not let it interfere with their activities. In terms of the program expectations, they reported that they had great misconceptions of mindfulness at the beginning believing it to be uninteresting and dumb and some reported that they thought the program would actually lower their pain levels. Finally,

in terms of the logistics, the meeting room was too sterile and needed to be decorated in a more interesting fashion, there needed to be more meetings, and they liked working with other adolescents with chronic pain.

 

Hence, the participants viewed the program very positively as improving their ability to appreciate and stay in the present moment and better cope with the emotional and practical consequences of their pain. That the practice was conducted in a group of other adolescents with chronic pain was viewed as an important and helpful characteristic of the program. In other words, they were pleased and felt the program was helpful to them in dealing with their pain.

 

These results must be interpreted carefully. They should be viewed as constructive feedback on the program and nothing more. More empirical evidence is needed to reach firm conclusions regarding the programs efficacy. But, the results are suggestive that more systematic studies are warranted as mindfulness training may be very helpful to adolescents in coping with chronic pain.

 

 “Mindful meditation can have profound effects for those who suffer from chronic pain. This simple practice seems to be able to change a patient’s perception of pain, making it less intense. . . . consistent meditation helped patients locate and turn down the “volume knob” on sensations. Often pain sufferers are unable to focus on anything but their pain, which increases their perception of it.” – Pain Doctor

 

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

 

Danielle Ruskin, Lauren Harris, Jennifer Stinson, Sara Ahola Kohut, Kathryn Walker, Erinn McCarthy. I Learned to Let Go of My Pain”. The Effects of Mindfulness Meditation on Adolescents with Chronic Pain: An Analysis of Participants’ Treatment Experience. Children (Basel) 2017 Dec; 4(12): 110. Published online 2017 Dec 15. doi: 10.3390/children4120110

 

Abstract

Chronic pain can lead to significant negative outcomes across many areas of life. Recently, mindfulness-based interventions (MBIs) have been identified as potentially effective tools for improved pain management among adolescents living with pain. This study aimed to explore the experience of adolescents who participated in an eight-week mindfulness group adapted for adolescents with chronic pain (MBI-A), and obtain their feedback and suggestions on group structure and content. A mixed method design was used employing qualitative data from focus groups and data from a satisfaction questionnaire. Focus group data were transcribed and analyzed using inductive simple descriptive content analysis. Of the total participants (n = 21), 90% (n = 19) provided feedback by completing satisfaction questionnaires and seventeen (n = 17) of those also participated across two focus groups. Analysis of the focus group transcripts uncovered six themes: mindfulness skills, supportive environment, group exercises (likes and dislikes), empowerment, program expectations, and logistics. Participants reported positive experiences in the MBI-A program, including support received from peers and mindfulness skills, including present moment awareness, pain acceptance, and emotion regulation. Group members suggested increasing the number of sessions and being clearer at outset regarding a focus on reduction of emotional suffering rather than physical pain.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5742755/

Reduce Inflammatory Processes with Mindfulness

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Reduce Inflammatory Processes with Mindfulness

 

By John M. de Castro, Ph.D.

 

“Millions of people around the world already enjoy the health benefits of mind-body interventions like yoga or meditation, but what they perhaps don’t realize is that these benefits begin at a molecular level and can change the way our genetic code goes about its business. These activities are leaving what we call a molecular signature in our cells, which reverses the effect that stress or anxiety would have on the body by changing how our genes are expressed. Put simply, MBIs cause the brain to steer our DNA processes along a path which improves our wellbeing.” – Ivana Buric

 

The immune system is designed to protect the body from threats like stress, infection, injury, and toxic chemicals. One of its tools is the Inflammatory response. This response works quite well for short-term infections and injuries. But when inflammation is protracted and becomes chronic, it can itself become a threat to health. It can produce autoimmune diseases such as colitis, Chron’s disease, arthritis, heart disease, increased cancer risk, lung disease, sleep disruption, gum disease, decreased bone health, psoriasis, and depression. Needless to say, chronic inflammation can create major health problems. Indeed, the presence of chronic inflammation is associated with reduced longevity. So, it is important for health to control the inflammatory response, allowing it to do its job in fighting off infection but reducing its activity when no external threat is apparent.

 

Of course, it is far better to prevent chronic inflammation in the first place than to treat it later. Mind-body techniques such as yoga, Tai Chi and meditation have been shown to adaptively reduce the inflammatory response. In today’s Research News article “Effects of Mind-Body Training on Cytokines and Their Interactions with Catecholamines.” (See summary below or view the full text of the study at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5561407/ ), Jang and colleagues recruited healthy adult Mind-Body Training (MBT) practitioners and a group of healthy adult non-practitioners. MBT consists of a combination of mindful movements, breathing exercises, and meditation. The recruited practitioners engaged in MBT on average for about an hour three or four times per week. Blood samples from all participants were drawn and assayed for cytokines, including TNF-Alpha, IL-6, IL-10, and IFN-Gamma, and the catecholamines, Norepinephrine, Epinephrine, and Dopamine.

 

They found that the Mind-Body Training (MBT) group had significantly higher levels of the anti-inflammatory cytokine, IL-10. Levels of the pro-inflammatory cytokines were lower in the MBT groups but the differences were not significant. In addition, they found that the higher the levels of IL-10, the higher the levels of the catecholamine ratios of Norepinephrine/Epinephrine and Dopamine/Epinephrine. Hence, MBT practice appears to be associated with decreases in inflammatory processes. In addition, high catecholamine ratios are associated with decreased stress levels, suggesting that the high IL-10 levels observed in the MBT group are associated with lower levels of stress.

 

The study did not actively manipulate MBT practice, so no conclusions about causation can be reached. The results, however, support the hypothesis that Mind-Body Training (MBT) is associated with decreased inflammatory responses and stress levels. Other research has shown that mindfulness practice can reduce inflammation and stress. So, it is reasonable to conclude that the present results were due to MBT practice. Since, chronic inflammation is detrimental to the health of the individual, the results suggest that MBT practice would help to improve or maintain the health and longevity of the individual.

 

So, reduce inflammatory processes with mindfulness.

 

“Chronic inflammation is associated with increased risk for psychiatric disorders, autoimmune conditions such as asthma and arthritis, cardiovascular disease, neurodegenerative disease and some types of cancer. But . . . mind-body interventions might help reduce the risk for inflammation-related disorders. And not just psychological ones, but even the physical ones like asthma or arthritis.” – Jo Marchant

 

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

 

Jang, J. H., Park, H. Y., Lee, U. S., Lee, K.-J., & Kang, D.-H. (2017). Effects of Mind-Body Training on Cytokines and Their Interactions with Catecholamines. Psychiatry Investigation, 14(4), 483–490. http://doi.org/10.4306/pi.2017.14.4.483

 

Abstract

Objective

Mind-body training (MBT) may control reactions to stress and regulate the nervous and immune systems. The present study was designed to assess the effects of MBT on plasma cytokines and their interactions with catecholamines.

Methods

The study group consisted of 80 subjects who practice MBT and a control group of 62 healthy subjects. Plasma catecholamine (norepinephrine, NE; epinephrine, E; and dopamine, DA) and cytokine (TNF-alpha, IL-6, IFN-gamma, and IL-10) levels were measured, and the differences between the MBT and control groups and the interactions of cytokines with catecholamines were investigated.

Results

A significant increase in IL-10+IFN-gamma was found in females of the MBT group compared with controls. Also, a significant increase of IL-10 (anti-inflammatory cytokine) in the MBT group was shown in a specific condition in which TNF-alpha and IL-6 (pro-inflammatory cytokines) are almost absent (≤1 ng/L) compared with controls. In the MBT group, significant positive correlations were found between IL-10 and the NE/E ratio and between IL-10 and the DA/E ratio, whereas the control group did not show any such correlations.

Conclusion

MBT may increase IL-10, under specific conditions such as a decrease of pro-inflammatory cytokines or E, which may regulate the stress response and possibly contribute to effective and beneficial interactions between the nervous and immune systems.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5561407/

The Noble Eightfold Path: Right Communications

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The Noble Eightfold Path: Right Communications

 

By John M. de Castro, Ph.D/

 

“If you propose to speak, always ask yourself, is it true, is it necessary, is it kind?” – Buddha

Communications is the key to the dominance of the human race. Because we developed language and speech we’ve been able to share knowledge and build upon prior knowledge. Speech and language are so important that a substantial amount of the human cortex is devoted to it. As important as language is we still have not mastered communications. We are often misunderstood, use language inappropriately, use it to bully, or lash out in anger. We harm and hurt others by our speech both intentionally and also innocently. Communications between humans is so powerful and important that the Buddha made it a component of his eightfold path to enlightenment.

 

The Noble Eightfold Path consists of “Right View, Right Intentions, Right Speech, Right Actions, Right Livelihood, Right Effort, Right Mindfulness and Right Concentration.” – Buddha. In previous posts “Right View” and “Right Intention” were discussed. Now we will discuss the third component “Right Speech” which is also known as “Wise Speech” or “Virtuous Speech.” Since, the word “Speech” here is used very broadly it would probably be better interpreted as “Communications.” So, for the purpose of this discussion we’ll use “Right Communications.” These include not only speech, but writing, signs and signals, emails, texts, tweets, social media posts, and even non-verbal communications provided by posture and facial expressions. To simplify the discussion, we will focus only on speech.

 

“Right Communications” urges us to communicate in ways that promote harmony among people, to only communicate what we know to be true, to use a tone that is pleasing, kind, and gentle, and to communicate mindfully in order that our speech is useful and purposeful. It asks us to refrain from false, malicious, harsh, or cynical communications and from idle chatter or gossip. All of this sounds straightforward, but can be devilishly difficult to implement. We’ve been trained from a very early age to be critical, skeptical, cynical, and to talk about one another incessantly. To practice “Right Communications” we must work to overcome all of this conditioning.

 

An essential component of “Right Communications” is deep listening. It is nearly impossible to communicate “Rightly” with another without a clear understanding of the other person. It is easy to hurt or harm someone unknowingly when we lack knowledge of the other person’s history, aspirations, sensitivities, fears, etc. In order to understand them we need to be able to listen carefully, attentively, and deeply to what the other communicates to us. Most of the time most people are not carefully listening to another when they’re communicating, instead waiting their turn and mentally composing their response. Practicing “Right Communications” requires that we not do this, but instead focus on the other’s communication and process its meaning completely and to ask for clarification when it is not clear. The intent of listening should be to provide the deep understanding of another to allow for mindful, kind interactions.

 

“Right Communications” is truthful. Obviously this means no lying. But this can be subtler, as it demands that we really know something to be true before stating it. How much of what we say are we really 100% sure of its truth? Probably very little as much of our speech includes speculation, guesswork, reports of what we’ve heard or inferred, and idle talk. “Right Communications” demands that we be very careful and verify the truth of what we communicate. If we’re unsure of the truth of what we’re saying we should make it clear that we are unsure, that makes it truthful. That the communication is truthful does not mean, however, that it should be said. The old expression “the truth can hurt” is an important reminder. Sometimes it is better to not speak at all rather than hurt or harm another with a truth that they are not ready to hear. “Right Communications” requires discernment and deep listening to the other person to be sure when to speak the truth or remain silent.

 

“Right Communications” promotes friendship and harmony among people. This means refraining from slanderous speech that is aimed at producing division and dissention and instead communicate in way that unites people and creates mutual understanding. This form of communications emanates from loving kindness and compassion for others. When we communicate we do so to benefit everyone involved. This does not mean that there should be no differences in ideas or opinions between people. Differences, in fact, can be a source of creativity and learning. It means, though, that communications celebrate, accept, and value the differences allowing their expression to produce greater understanding. So, a healthy political debate can promote understanding and harmony as long as it’s engaged in with loving kindness, tolerance, and friendliness, where the debate is not competitive or designed to belittle another or heighten one’s self-esteem, but to learn from an exchange of views. Once again, this requires discernment and deep listening to know what words will heal and promote goodwill and which will divide or harm.

 

“Right Communications” is pleasing, kind, and gentle. It is designed to set a tone which can make the communication enjoyable and produce wholesome results. This, includes non-verbal components. A smile while communicating produces positive feelings that a frown does not. This means refraining from harsh speech, including swearing and angry speech. We must be vigilant to prevent communications when anger arises. I find this particularly difficult, as expletives explode forth when my anger is tripped. “Right Communications” is positive and encouraging and not critical or discouraging. So, it emphasizes the positive and primarily passes over the negative. “Right Communications” involves meeting angry, hostile, critical, or sarcastic communications from others with loving kindness and understanding. It means that we don’t retaliate, instead we meet it with kindness. This requires practice as it is difficult to control our emotions and deep conditioning to respond to threats with anger and aggression. But, if we are successful in “Right Communications” we will generally find that the results are far more pleasing, other people like us and like to be around us more, and we and everyone around us are happier.

 

“Right Communications” also involves purposive communications. This is where “Right Intentions” come to bare setting the directions for the communications. “Right Communications”

Involves a judicious use of language only when it will promote good. It “is like a treasure, uttered at the right moment, accompanied by reason, moderate and full of sense” (Bhikkhu Bodhi). This means that we should inhibit idle chatter and especially gossip. Idle chatter communicates nothing of value and uselessly occupies the mind interfering with mindfulness making it more likely that we’ll communicate something harmful. Gossip is of its nature critical of others and shallow. It demeans others and causes harm. It lacks loving kindness and compassion. Hence, practicing “Right Communications” means not gossiping and not responding to gossip communicated by others. Words are precious and powerful. We need to use them pointedly to create happiness and harmony both in ourselves and others.

 

“Right Communications” requires mindfulness. It requires us to review our words before we actually speak them, so that we can apply discernment and insure that they promote harmony and understanding. “Right Communications” is thoughtful communications that we’ve determined ahead of time is likely to produce good. This requires considerable practice. It is not easy. But life provides numerous occasions every day to practice “Right Communications.” Rest assured that the effort is well worth it. You and everyone around you will discover its benefits promoting happiness and harmony and development along the eightfold path toward enlightenment.

 

 “Aware of the suffering caused by unmindful speech and the inability to listen to others, I am committed to cultivating loving speech ( and compassionate listening in order to relieve suffering and to promote reconciliation and peace in myself and among other people, ethnic and religious groups, and nations. Knowing that words can create happiness or suffering, I am committed to speaking truthfully using words that inspire confidence, joy, and hope. . . . I am determined not to spread news that I do not know to be certain and not to utter words that can cause division or discord.” – Thich Nhat Hahn

 

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 the Ability to Control the Brain’s Activity with Prayer and Meditation

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Improve the Ability to Control the Brain’s Activity with Prayer and Meditation

 

By John M. de Castro, Ph.D.

 

“You can sculpt your brain just as you’d sculpt your muscles if you went to the gym. Our brains are continuously being sculpted, whether you like it or not, wittingly or unwittingly.” – Ritchie Davidson

 

The nervous system is a dynamic entity, constantly changing and adapting to the environment. It will change size, activity, and connectivity in response to experience. For example, the brain area that controls the right index finger has been found to be larger in blind subjects who use braille than in sighted individuals.  Similarly, cab drivers in London who navigate the twisting streets of the city, have a larger hippocampus, which is involved in spatial navigation, than predefined route bus drivers. These changes in the brain are called neuroplasticity. Over the last decade neuroscience has been studying the effects of contemplative practices on the brain and has identified neuroplastic changes in widespread areas. In other words, meditation practice appears to mold and change the brain, producing psychological, physical, and spiritual benefits.

 

Prayer and meditation can be quite similar. It is possible that they can both produce changes to the brain. Since, both involve a degree of self-control, it is possible that they both change the brain to enhance self-control mechanisms. In today’s Research News article “Ability to Gain Control Over One’s Own Brain Activity and its Relation to Spiritual Practice: A Multimodal Imaging Study.” (See summary below or view the full text of the study at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5442174/ ), Kober and colleagues studied the ability of meditation and prayer to alter the nervous system and improve self-control. They recruited healthy adults who reported either a low or a high frequency of prayer or meditation. They were measured for spirituality and religiousness, mindfulness and locus of control. In addition, the participants had their brains scanned with Magnetic Resonance Imaging (MRI).

 

The participants had their brain activity measured with an electroencephalogram (EEG). They were shown a display with three bars the height of which was determined by brain activity in the 4-7 hertz (Theta), 12-25 hertz (SMR- Sensory-motor rhythm), and 21-35 hertz (Beta) range respectively. They received rewards (points) whenever their SMR was above a prescribed threshold and both their Theta and Beta were below a certain threshold. In other words, whenever their EEG reflected a specific prescribed pattern. If the participant was able to increase their SMR and decrease their Theta and Beta rhythms over training, it indicated and ability to control their brain activity.

 

They found, not surprisingly, that the high frequency group had higher levels of religiosity and mindfulness than the low frequency group. Importantly, they found a significant difference in the groups in their ability to control their brains. In particular, they found that the high frequency of meditation or prayer group was able to significantly increase their SMR while decreasing their Theta and Beta rhythms over training, while the low frequency group was not. When asked about their mental strategies to control their brain waves, the high frequency group reported significantly more “doing nothing”, similar to meditating or praying, than the low frequency group. Hence, the group who meditated and prayed often showed an ability to control their brains activity by employing a meditative strategy.

 

These are striking results. It has been known that with reward (biofeedback) people could learn to change their brain activity. But, it has never been shown before that people who prayed or meditated often would be significantly better at it than those who didn’t. The high frequency group is “assumed to be experts in focusing attention on inner states and self-referential processes.” This suggests that focused meditative practice improves the individual’s ability to control their brain activity. In other words, spiritual practice made them better at “doing nothing” and preventing thoughts from disrupting control of brain activity.

 

So, improve the ability to control the brain’s activity with prayer and meditation.

 

“The idea that there’s something specific about religious practices that changes your brain is just ridiculous. Everything changes your brain. Your brain is changing now, as is mine, as we’re having this conversation. There’s nothing special or magical about engaging in religious practices and showing certain changes in brain structure or function.” – Richard Sloan

 

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

 

Kober, S. E., Witte, M., Ninaus, M., Koschutnig, K., Wiesen, D., Zaiser, G., … Wood, G. (2017). Ability to Gain Control Over One’s Own Brain Activity and its Relation to Spiritual Practice: A Multimodal Imaging Study. Frontiers in Human Neuroscience, 11, 271. http://doi.org/10.3389/fnhum.2017.00271

 

Abstract

Spiritual practice, such as prayer or meditation, is associated with focusing attention on internal states and self-awareness processes. As these cognitive control mechanisms presumably are also important for neurofeedback (NF), we investigated whether people who pray frequently (N = 20) show a higher ability of self-control over their own brain activity compared to a control group of individuals who rarely pray (N = 20). All participants underwent structural magnetic resonance imaging (MRI) and one session of sensorimotor rhythm (SMR, 12–15 Hz) based NF training. Individuals who reported a high frequency of prayer showed improved NF performance compared to individuals who reported a low frequency of prayer. The individual ability to control one’s own brain activity was related to volumetric aspects of the brain. In the low frequency of prayer group, gray matter volumes in the right insula and inferior frontal gyrus were positively associated with NF performance, supporting prior findings that more general self-control networks are involved in successful NF learning. In contrast, participants who prayed regularly showed a negative association between gray matter volume in the left medial orbitofrontal cortex (Brodmann’s area (BA) 10) and NF performance. Due to their regular spiritual practice, they might have been more skillful in gating incoming information provided by the NF system and avoiding task-irrelevant thoughts.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5442174/

Improve Physical and Psychological Well-Being with Cancer with Yoga

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Improve Physical and Psychological Well-Being with Cancer with Yoga

 

By John M. de Castro, Ph.D.

 

“For those enduring chemotherapy and radiation, yoga for cancer provides a means to strengthen the body, boost the immune system, and produce a much-sought-after feeling of well-being. For those recovering from surgery, such as that for breast cancer, yoga can help restore motion and flexibility in a gentle, balanced manner.” – Yoga U

 

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

 

But cancer diagnosis is not necessarily a death sentence. Over half of the people diagnosed with cancer are still alive 10 years later and this number is rapidly increasing. It is estimated that 15 million adults and children with a history of cancer are alive in the United States today. But, surviving cancer carries with it a number of problems. “Physical, emotional, and financial hardships often persist for years after diagnosis and treatment. Cancer survivors are also at greater risk for developing second cancers and other health conditions.” National Cancer Survivors Day.

 

Mindfulness training has been shown to help with cancer recovery and help to alleviate many of the residual physical and psychological symptoms, including stress,  sleep disturbance, and anxiety and depression. In today’s Research News article “Yoga into cancer care: A review of the evidence-based research.” (See summary below or view the full text of the study at: http://www.ijoy.org.in/article.asp?issn=0973-6131;year=2018;volume=11;issue=1;spage=3;epage=29;aulast=Agarwal), Agarwal and Maroko-Afek review and summarize the published research literature on the effects of yoga practice on the physical and psychological symptoms of cancer diagnosis. They found 138 published studies with patients suffering from cancer and cancer treatment-related symptoms and side effects.

 

They found that yoga practice had widespread positive benefits for the psychological state and quality of life of the patients including reductions in anxiety, depression, anger, stress, PTSD symptoms, fear of reoccurrence, delirium, memory and concentration problems, and increases in self-esteem and social function. They also found that the literature demonstrated that yoga practice reduced a wide variety of physical symptoms of cancer or cancer treatment, including cardiovascular and pulmonary problems, inflammation, sleep and sexual dysfunctions, urinary and bladder problems, and skin and hair problems.

 

Hence, the published research makes a compelling case for the addition of yoga practice to the usual treatment of cancer. It is a safe, effective, and inexpensive treatment, with profound benefits for the psychological and physical health and quality of life of cancer patients.

 

So, improve physical and psychological well-being with cancer with yoga.

 

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

 

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

 

Agarwal RP, Maroko-Afek A. Yoga into cancer care: A review of the evidence-based research. Int J Yoga 2018;11:3-29

 

Abstract

To cope with cancer and its treatment-related side effects and toxicities, people are increasingly using complementary and alternative medicine (CAM). Consequently, integrative oncology, which combines conventional therapies and evidence-based CAM practices, is an emerging discipline in cancer care. The use of yoga as a CAM is proving to be beneficial and increasingly gaining popularity. An electronic database search (PubMed), through December 15, 2016, revealed 138 relevant clinical trials (single-armed, nonrandomized, and randomized controlled trials) on the use of yoga in cancer patients. A total of 10,660 cancer patients from 20 countries were recruited in these studies. Regardless of some methodological deficiencies, most of the studies reported that yoga improved the physical and psychological symptoms, quality of life, and markers of immunity of the patients, providing a strong support for yoga’s integration into conventional cancer care. This review article presents the published clinical research on the prevalence of yoga’s use in cancer patients so that oncologists, researchers, and the patients are aware of the evidence supporting the use of this relatively safe modality in cancer care.

http://www.ijoy.org.in/article.asp?issn=0973-6131;year=2018;volume=11;issue=1;spage=3;epage=29;aulast=Agarwal