The Noble Eightfold Path: Right Livelihood

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The Noble Eightfold Path: Right Livelihood

 

By John M. de Castro, Ph.D/

 

“Given that almost everyone’s life includes an economic dimension, work and career need to be integrated into life as a Buddhist. Most of us spend the majority of their waking lives at work, so it’s important to assess how our work affects our mind and heart. How can work become meaningful? How can it be a support not a hindrance to spiritual practice — a place to deepen our awareness and kindness?” – Sangharakshita

 

Most people need work to earn a living to support themselves and a family. For most, this is not a choice, it is a necessity for survival. But, what we do to make that living can be a choice and the nature of the occupation chosen can have a major impact on the psychological and spiritual development of the individual. The Buddha’s notion of “Right Livelihood” emphasizes the nature and importance of this choice.

 

Unless you’re a hermit, making a living is a social endeavor. It involves an array of people and it impacts on many others. A manager of a grocery store has to hire and coordinate the activities of many employees, has to work with upper management, suppliers, government regulators including the health department, and has to interact with customers. The manager’s activity impacts a wide array of people. This will also be true for most of us in our work. So, again the choice of occupation can have far reaching effects, not only on the individual, but on a wide network of interconnected people. Positive and/or negative effects of our occupation can thereby have many direct and indirect effects on our happiness and well-being as the effects on others feedback and affect ourselves.

 

“Right Livelihood” is the fifth 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.” “Right Livelihood” is actually a subcategory of “Right Action”, but is so important that it like speech is singled out for its own step on the path. It’s particularly important because of its cascading impact on others. What we do and how we do it can make important contributions to the well-being of many or it may produce widespread harm. Having an occupation that produces good and doesn’t produce harm is as important to our own spiritual development as can be to the well-being of others.

 

The notion of “Right Livelihood” mandates that we should engage in an occupation that not only earns us a living but also creates greater happiness, wisdom, and well-being, and relieves suffering in ourselves and others. Conversely, we should avoid occupations that produce harm. The notion of “Right Livelihood” doesn’t discourage earning profits and accumulating wealth. It simply indicates that it must be done in the right way. It indicates that we should acquire wealth only by legal means, peacefully, without coercion or violence; we should acquire it honestly, not by trickery or deceit; and we should acquire it in ways which do not entail harm and suffering for others. This means that in performing our work we should fulfil our duties diligently and conscientiously, not wasting or misrepresenting the hours worked, or stealing, we should pay due respect and consideration to employers, employees, colleagues, and customers, and we should engage in business transactions truthfully without deceptive advertising, misrepresentations, or dishonesty.

 

In the choice of occupations to pursue there are some obvious jobs to aspire to. These are occupations that on their face create good and promote well-being. They include professions such as physician, social worker, peace negotiator, relief worker, therapist, etc. Of course, even these occupations can cause harm, as mistakes can and do happen, but the intent is to relieve suffering, and that’s what counts. Similarly, there are occupations that rather obviously create harm and should be avoided, such as drug dealer, arms merchant, professional criminal, etc.

 

Most occupations, unfortunately, are not so obviously good or harmful. Many can have harmful effects, not by immediate actions, but indirectly. For example, working as an accountant for a cigarette manufacture. Accounting is not itself harmful, but in this case would contribute to the distribution of a product that has been demonstrated to be harmful to people’s health. But, most occupations are even trickier to evaluate. Working on an oil rig in the Gulf of Mexico produces a product, energy, that is needed for the well-being of virtually everyone. Without affordable energy, every aspect of the economy would collapse. So, working on the oil rig could be seen as promoting well-being and relieving suffering. On the other hand, there is potential for great environmental harm, including oil spills that directly pollute sensitive environments, or contributing to carbon dioxide emissions that can indirectly create great harm by contributing to global warming.

 

So should someone on the eightfold path accept or reject a job working on an oil rig? The answer cannot be given by anyone other than the individual themselves. It is imperative that the individual look deeply and objectively at what they’re doing and determine for themselves if they are doing more harm than good. On the eightfold path, the primary spiritual impact of “Right Livelihood” is on the individual engaging in the occupation. So, the decision has to be theirs. That is not to say that experts or friends can’t or shouldn’t be consulted, but that ultimately the individual must decide for themselves and be willing to accept the potential consequences.

 

Is it “Right Livelihood” to raise cattle, or chickens for consumption, to be a butcher, or sell animal products? At the surface this might seem simple as it involves the destruction of sentient beings which should be avoided. But, like everything, it’s sometimes not so simple. Firstly, killing out in self-defense is regrettable and should be avoided however possible, but if necessary is not a problem. In fact, there is a long history of lethal self-defense techniques being taught and practiced at some Buddhist monasteries. Killing and eating meat might be seen as self-defense and when other foods are not available for sustenance it’s defensible. In fact, the Buddha and his followers occasionally ate meat and taught that once killed animal products should not be wasted. But, in general, for most people in affluent situations, being involved in the raising, slaughtering, and distribution of animals would not be considered “Right Livelihood.” It may well have negative consequences on the individual and others.

 

In my own career, before I started on the eightfold path, I engaged in research projects using animals. At the time, it seemed to be a noble endeavor, increasing scientific knowledge for the good. But, I believe that I was harmed by this. I now look back with deep regret and guilt that I was responsible for the deaths of literally hundreds of animals. It doesn’t matter that they were lab rats. They were beings who should not have been used and harmed for my own selfish reasons to advance my scientific career. I remember those days long ago vividly and feel terrible that I could have created so much harm. It is something that will haunt me for the rest of my life. I paid and am paying the consequences on violating “Right Livelihood.”

 

We spend so much of our lives at work, that the choice of the wrong occupation can be a major impediment to our spiritual growth. Conversely, the choice of the right occupation can be a major asset. It can create greater happiness, wisdom, and well-being, and relieve suffering in ourselves and others. This is a major step on our spiritual path. So, engage in “Right Livelihood” and move forward toward enlightenment.

 

CMCS – Center for Mindfulness and Contemplative Studies

 

“A lay follower should not engage in five types of business. Which five? Business in weapons, business in human beings, business in meat, business in intoxicants, and business in poison.” – Buddha

 

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

Reduce Stress and Improve Cardiovascular Function with Slow Yogic Breathing

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Reduce Stress and Improve Cardiovascular Function with Slow Yogic Breathing

 

By John M. de Castro, Ph.D.

 

“Shallow breathing over time can contribute to feelings of depression, stress, and anxiety. Becoming aware of your breath through targeted yoga breathing exercises can prevent many of these issues from developing within the body.” – Yoga U

 

Stress is an integral part of life. In fact, I’ve quipped that the definition of death is when stress ceases. People often think of stress as a bad thing. But, it is in fact essential to the health of the body. In fact, we invest time and resources in stressing ourselves, e.g ridding rollercoasters, sky diving, competing in sports, etc. We say we love a challenge, but, challenges are all stressful. So, we actually love to stress ourselves. In moderation, it is healthful and provides interest and fun to life. If stress, is high or is prolonged, however, it can be problematic. It can damage our physical and mental health and even reduce our longevity, leading to premature deaths. So, it is important that we develop methods to either reduce or control high or prolonged stress or reduce our responses to it.

 

Mindfulness practices, including yoga practice, have been found routinely to reduce the psychological and physiological responses to stress. 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. Alternate nostril yoga breathing is a regulated breathing alternating between the left and right nostril. Breathing through each nostril is thought to affect its respective hemisphere in the brain producing differential effects.

 

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: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5769199/ ), Naik and colleagues examine the slow alternate nostril breathing practice of yoga and its effectiveness for stress reduction. They recruited health males, 18-30 years of age, and randomly assigned them to either 30-minutes in the morning, 5-times per week for 12 weeks slow alternate nostril breathing practice or a no-treatment control conditions. The were measured before and after the 12-week practice period for perceived stress, body size, heart rate, and systolic and diastolic blood pressure.

 

They found that after the 12-weeks of slow alternate nostril breathing practice there were significant reductions in perceived stress, heart rate, and systolic and diastolic blood pressure.

Hence, the practice appeared to reduce stress effects and relax the cardiovascular system. These results should provide the encouragement for a larger randomized controlled trial which includes a comparison to other components of yoga practice, e.g. relaxation, postures, meditation, to determine which components are most effective in combating stress. Regardless, the results are encouraging and suggest that slow alternate nostril breathing practice is effective in reducing psychological and physiological responses to stress.

 

So, reduce stress and improve cardiovascular function with slow yogic breathing.

 

“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

 

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

 

  1. Sunil Naik, G.S. Gaur, G.K. Pal. Effect of Modified Slow Breathing Exercise on Perceived Stress and Basal Cardiovascular Parameters. Int J Yoga. 2018 Jan-Apr; 11(1): 53–58. doi: 10.4103/ijoy.IJOY_41_16

 

Abstract

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.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5769199/

Help Control Eating Disorders in Men with Mindfulness

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Help Control Eating Disorders in Men with Mindfulness

 

By John M. de Castro, Ph.D.

 

“The practice of mindful eating can help a person create greater awareness of thoughts, emotions, feeling, and behaviors. While eating disorders effectively numb emotions, practicing mindfulness can help a person reflect on what they are feeling or experiencing prior to a binge.” – Jacquelyn Ekern

 

Around 30 million people in the United States of all ages and genders suffer from an eating disorder; either anorexia nervosa, bulimia, or binge eating disorder. Eating disorders are not just troubling psychological problems, they can be deadly, having the highest mortality rate of any mental illness. Anorexia Nervosa is particular troubling as it is often fatal as sufferers literally starve themselves to death. It occurs in about 1% to 4% of women in the U.S.  Indeed, the mortality rate associated with anorexia nervosa is 12 times higher than the death rate associated with all causes of death for females 15-24 years old.

 

Disordered eating is difficult to deal with in part because it is frequently paired with other disorders. In fact, around 50% of people with eating disorders also have a substance use disorder and 50% meet the criteria for clinical depression. Eating disorders are also frequently accompanied by anxiety and body image disturbance. Eating disorders are difficult to treat because eating is necessary and cannot be simply stopped as in smoking cessation or abstaining from drugs or alcohol. One must learn to eat appropriately not stop. So, it is important to find methods that can help prevent and treat eating disorders. Contemplative practices, mindfulness, and mindful eating have shown promise for treating eating disorders.

 

Most of the research, however, involves women, but eating disorders are also present in men. Hence, there is a need to study the effectiveness of mindfulness on eating disorders in men. In today’s Research News article “A preliminary investigation of the relationship between dispositional mindfulness and eating disorder symptoms among men in residential substance use treatment.” (See summary below or view the full text of the study at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5659606/ ), Elmquist and colleagues study the relationship of mindfulness to eating disorders in men who also suffer from a substance use disorder. They recruited men who were being treated in a 12-step based residential treatment program for substance use. They were measured for substance use, eating disorder symptoms, and mindfulness.

 

They found that the higher the levels of mindfulness in these men, the lower the levels of both substance use and eating disorder symptoms. Further, they found that the negative relationship of mindfulness with eating disorder symptoms was present even when the levels of substance use were controlled. So, mindfulness was negatively associated with lower eating disorder symptoms, regardless of substance use.

 

This study was correlational and mindfulness was not manipulated. So, causation cannot be concluded. But mindfulness training has been found to be effective in treating eating disorders in women. So, it is reasonable to conclude that this would also be true for men. Further, these results suggest that since mindfulness training is effective for treating eating disorders and also substance use disorders, that mindfulness training would be particularly effective for people with comorbidity of the two disorders.

 

So, help control eating disorders in men with mindfulness.

 

“Practicing mindfulness techniques has proven to be extremely helpful in aiding individuals to understand the driving forces behind their eating disorder. Studies have shown that “students receiving mindfulness demonstrated significant reductions in weight and shape concern, dietary restraint, thin-ideal internalization, eating disorder symptoms, and psychosocial impairment” . . . In a world that is constantly clouded with distractions, cultivating mindfulness can help suffering individuals become comfortable in their own skin.” – Greta Gleissner 

 

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

 

Elmquist, J., Shorey, R. C., Anderson, S. E., & Stuart, G. L. (2017). A preliminary investigation of the relationship between dispositional mindfulness and eating disorder symptoms among men in residential substance use treatment. Addiction Research & Theory, 25(1), 67–73. http://doi.org/10.1080/16066359.2016.1198475

 

Abstract

The comorbidity between eating disorders (EDs) and substance use disorders (SUDs) is of particular concern given the high rates of mortality, relapse and poor treatment outcomes associated with both disorders. As a result, there has been a growing impetus within the field to elucidate factors that might influence and aid treatment for this comorbidity. One such factor is dispositional mindfulness, as past literature has demonstrated a significant relationship between mindfulness and both EDs and SUDs. However, we are unaware of any research that has examined the relationship between dispositional mindfulness and ED symptoms in a sample of men in residential treatment for SUDs. Medical records from 152 men were included in the current study. Alcohol and drug use and problems, ED symptoms, and dispositional mindfulness were assessed with self-report measures. Hierarchical regression analysis indicated that dispositional mindfulness was inversely related to ED symptoms after controlling for alcohol use, drug use, and age. Although results are preliminary and continued research in this area is needed, our findings suggest that there may be potential usefulness in targeting and enhancing mindfulness among patients in residential treatment for SUDs with co-occurring psychiatric symptoms (e.g., EDs).

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5659606/

Reduce Cell Phone Withdrawal Anxiety with Mindfulness

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Reduce Cell Phone Withdrawal Anxiety with Mindfulness

 

By John M. de Castro, Ph.D.

 

“It isn’t just the plethora of tech offerings that keep us feeling preoccupied and divided, it is our relationship to these devices that keep us wanting more.” – Sura

 

Over the last few decades cell phones have gone from a rare curiosity to the dominant mode of electronic communications. They have also expanded well beyond a telephone and have become powerful hand-held computers known as smartphones. In fact, they have become a dominant force in daily life, occupying large amounts of time and attention. We have become seriously attached. They have become so dominant that, for many, the thought of being without it produces anxiety. Many people have become addicted. It is estimated that about 12% of the population is truly “addicted,” developing greater levels of “tolerance” and experiencing “withdrawal” and distress when deprived of them.

 

Recent surveys and studies paint a vivid picture of our cell phone addiction: we feel a surge of panic when we are separated from our beloved cell phones. This has been given a name, nomophobia, “which is defined as the fear of being out of cellular phone contact, or “feelings of discomfort or anxiety experienced by individuals when they are unable to use their mobile phones or utilize the affordances these devices provide”. This phenomenon is so new that there is little understanding of its nature and causes. Obviously, nomophobia is ripe for scientific study.

 

In today’s Research News article “Individual Differences in the Relationship Between Attachment and Nomophobia Among College Students: The Mediating Role of Mindfulness.” (See summary below or view the full text of the study at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5746620/ ), Ibrahim and colleagues study the relationships of this cell phone based phobia with attachment styles and mindfulness. They recruited undergraduate students and had them complete measurements of, attachment, mindfulness and nomophobia, with 4 subscales, “Unable to Access Information, Losing Connectedness, Unable to Communicate, and Giving Up Convenience.”

 

They noted that there were significant gender differences with women having significantly higher levels of anxious attachment and nomophobia than men. This suggests that women are emotionally more dependent and crave for more closeness and attention in their relationships than do men. and that women tend to become more dependent on their cell phones. So, just as women become more attached in their relationships, they also become more attached to their phones.

 

Ibrahim and colleagues also found that, overall, higher levels of both anxious and avoidant attachment were associated with higher levels of nomophobia and lower levels of mindfulness and higher levels of mindfulness were associated with lower levels of nomophobia. These results suggest that the attachment styles of cell phone users and their mindfulness are associated with the level of nomophobia, with anxious and avoidant attachment promoting nomophobia and mindfulness reducing it.

 

These results further suggest that people with more maladaptive styles of attachment, who are emotionally more dependent and crave more closeness and attention in their relationships, are also more prone to developing a phobia regarding their cell phones. On the other hand, people with high levels of mindfulness are less prone. So, mindfulness may, in part, be an antidote to nomophobia.

 

So, reduce cell phone withdrawal anxiety with mindfulness.

 

Those with mindfulness training were able to resist habitual behaviours — like instantly opening an email or text when it pops up — to focus their attention on individual tasks for longer. They began to make somewhat wiser choices about when to respond to something and when not to,” – David Levy

 

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

 

Ibrahim Arpaci, Mustafa Baloğlu, Hatice İrem Özteke Kozan, Şahin Kesici. Individual Differences in the Relationship Between Attachment and Nomophobia Among College Students: The Mediating Role of Mindfulness. J Med Internet Res. 2017 Dec; 19(12): e404. Published online 2017 Dec 14. doi: 10.2196/jmir.8847

 

Abstract

Background

There is a growing interest in nomophobia, which is defined as the fear of being out of cellular phone contact, or “feelings of discomfort or anxiety experienced by individuals when they are unable to use their mobile phones or utilize the affordances these devices provide”. However, only limited research can be found in terms of its determinants at present. Contemporary literature suggests that the relationships among attachment styles, mindfulness, and nomophobia have not been investigated.

Objective

This study aims to investigate the mediating effect of mindfulness on the relationship between attachment and nomophobia. In addition, the study also focuses on gender differences in attachment, mindfulness, and nomophobia. A theory-based structural model was tested to understand the essentials of the associations between the constructs.

Methods

The Experiences in Close Relationships Scale, Nomophobia Questionnaire, and Mindful Attention Awareness Scale were used to collect data from undergraduate students (N=450; 70.9% women [319/450]; mean age=21.94 years [SD 3.61]). Two measurement models (ie, attachment and mindfulness) and a structural model were specified, estimated, and evaluated.

Results

The structural equation model shows that the positive direct effects of avoidant (.13, P=.03) and anxious attachment (.48, P<.001) on nomophobia were significant. The negative direct effects of avoidant (−.18, P=.01) and anxious attachment (−.33, P<.001) on mindfulness were also significant. Moreover, mindfulness has a significant negative effect on nomophobia for women only (−.13, P=.03). Finally, the Sobel test showed that the indirect effects of avoidant and anxious attachment on nomophobia via mindfulness were significant (P<.001). The direct and indirect effects of anxious attachment, avoidant attachment, and mindfulness altogether accounted for 33% of the total variance in nomophobia. Gender comparison results show that there is a significant difference in attachment based on gender (F2,447=6.97, P=.01, Wilk λ=.97, partial η2=.03). Women (mean 68.46 [SD 16.96]) scored significantly higher than men (mean 63.59 [SD 15.97]) in anxious attachment (F1=7.93, P=.01, partial η2=.02). Gender differences in mindfulness were not significant (F4,448=3.45, P=.69). On the other hand, results do show significant gender differences in nomophobia (F4,445=2.71, P=.03, Wilk λ=.98, partial η2=.02) where women scored significantly higher than men.

Conclusions

In general, individuals who are emotionally more dependent and crave more closeness and attention in the relationship tend to display higher levels of fear or discomfort when they have no access to their mobile phones. However, gender has a differential impact on the relationship between avoidant attachment and nomophobia. This study establishes the impact of mindfulness on nomophobia for women; therefore, future studies should test the effectiveness of mindfulness-based therapy approaches and confirm whether they are effective and efficient. On the basis of significant gender difference in nomophobia and attachment, we conclude that gender should be taken into account in mindfulness-based treatments dealing with nomophobia.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5746620/

Reduce Psychological Symptoms of Trauma with Mindfulness

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Reduce Psychological Symptoms of Trauma with Mindfulness

 

By John M. de Castro, Ph.D.

 

“Focusing on the present moment? Those with OCD rarely do that. Instead they either find themselves immersed in the world of “what ifs,” worrying about everything that might go wrong, or agonizing over things they think might have already gone wrong. Lots of thinking about the future and the past. Not so much about the present.” – Janet Singer

 

Trauma leaves in its wake a syndrome of posttraumatic symptoms which can haunt the victims for the rest of their lives. These include persistent recurrent re-experiencing of the traumatic event, including flashbacks and nightmares, loss of interest in life, detachment from other people, increased anxiety and emotional arousal, including outbursts of anger, difficulty concentration, and jumpiness, startling easily. Unfortunately, experiencing trauma is quite common. It has been estimated that over half of adults will experience a significant traumatic event during their lifetime. It’s been estimated that of adolescents, 8% have been exposed to sexual assault, 17% physical assault, and 39% had witnessed violence. This is tragic unto itself, but childhood trauma can continue to affect mental and physical health throughout the individual’s life.

 

How individuals cope with trauma helps determine the effects of the trauma on their mental health. Trying to avoid thinking about or being in touch with internal experiences, experiential avoidance, disallows the individual from confronting the experiences and could exacerbate the negative effects of the trauma. On the other hand, experiencing the feelings and thoughts completely would allow for better coping. This would be provided by mindfulness. Indeed, mindfulness has been found to be effective for relieving trauma symptoms. In today’s Research News article “Effects of Traumatic Experiences on Obsessive-Compulsive and Internalizing Symptoms: The Role of Avoidance and Mindfulness.” (See summary below or view the full text of the study at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5654743/ ), Kroska and colleagues investigate the roles of mindfulness and experiential avoidance on psychiatric symptoms of trauma in adolescents.

 

They recruited troubled students from an alternative High School and had them complete measurements of childhood trauma, experiential avoidance, mindfulness, and obsessive-compulsive symptoms. They also recruited college students and had them complete the same measure and additional measures of internalizing, including anxiety and depression. They then performed a statistical analysis of the responses including a mediation analysis.

 

They found that with the troubled youths, experiential avoidance was associated with greater obsessive-compulsive symptoms. They found that childhood trauma was associated with lower levels of mindfulness, while high levels of mindfulness were associated with lower levels of obsessive-compulsive symptoms. Hence, for the troubled youths, experiential avoidance was associated with greater psychiatric symptoms while mindfulness was associated with lower symptoms and that childhood trauma tended to impair mindfulness.

 

With the college students they found that childhood trauma was associated with both greater experiential avoidance and with lower mindfulness, especially the observing facet of mindfulness. In addition, obsessive-compulsive symptoms were associated with higher levels of avoidance and lower levels of mindfulness. In looking at internalizing, anxiety and depression, a similar pattern emerged. Childhood trauma was associated with both greater experiential avoidance and with lower mindfulness and internalizing symptoms were associated with higher levels of avoidance and lower levels of mindfulness.

 

These results suggest that childhood trauma is associated with higher levels of psychiatric symptoms including both obsessive-compulsive and internalizing symptoms and that these associations of childhood trauma are mediated by higher levels of experiential avoidance and lower levels of mindfulness. This further suggests the nature of the mechanisms for trauma effects on mental health, with trauma acting through increasing avoidance and decreasing mindfulness to impair mental health.

 

These findings may help to improve therapeutic interventions for the treatment of the symptoms of trauma. They suggest that treatments targeted at increasing mindfulness and lowering experiential avoidance would produce great mental health benefits for survivors of childhood trauma.

 

“Our results suggest that mindfulness may provide some resilience against the poor adult health outcomes that often result from childhood trauma,” – Robert Whitaker

 

CMCS – Center for Mindfulness and Contemplative Studies

 

This and other Contemplative Studies posts are available at the Contemplative Studies Blog http://contemplative-studies.org/wp/

They are also available on Google+ https://plus.google.com/106784388191201299496/posts and on Twitter @MindfulResearch

 

Study Summary

 

Kroska, E. B., Miller, M. L., Roche, A. I., Kroska, S. K., & O’Hara, M. W. (2018). Effects of Traumatic Experiences on Obsessive-Compulsive and Internalizing Symptoms: The Role of Avoidance and Mindfulness. Journal of Affective Disorders, 225, 326–336. http://doi.org/10.1016/j.jad.2017.08.039

 

Abstract

Background

Trauma exposure is associated with adverse psychological outcomes including anxiety, depression, and obsessive-compulsive (OC) symptoms. Adolescence is increasingly recognized as a period of vulnerability for the onset of these types of psychological symptoms. The current study explored the mediating roles of experiential avoidance and mindfulness processes in the association between retrospective reports of childhood trauma and current internalizing and OC symptoms in adolescents.

Method

A group of at-risk adolescents (N =51) and a group of college students (N =400) reported on childhood trauma, experiential avoidance, mindfulness, anxiety, depressive, and OC symptoms. Mediation analyses were performed to examine the mechanistic roles of avoidance and mindfulness in the association between trauma and internalizing and OC-specific symptoms.

Results

In the group of at-risk adolescents, experiential avoidance and mindfulness both significantly mediated the association between childhood trauma and OC symptoms. In the college student sample, experiential avoidance mediated the association between trauma and OC symptoms. Experiential avoidance, as well as the observe, act with awareness, and nonjudgmental facets of mindfulness all significantly mediated the association between trauma and internalizing symptoms.

Limitations

The group of at-risk adolescents was small, and the college student group was demographically homogeneous. All data was self-report and cross-sectional.

Conclusion

The current study demonstrated that experiential avoidance and mindfulness processes may be the mechanisms through which the association between trauma and obsessive-compulsive and trauma and internalizing symptoms exist in adolescents. These findings provide potential targets for clinical intervention to improve outcomes for adolescents who have experienced trauma.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5654743/

Improve Brain Processing of Emotional Stimuli with Mindfulness

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Improve Brain Processing of Emotional Stimuli with Mindfulness

 

By John M. de Castro, Ph.D.

 

“If you’re a naturally mindful person, and you’re walking around very aware of things, you’re good to go. You shed your emotions quickly,” Moser said. “If you’re not naturally mindful, then meditating can make you look like a person who walks around with a lot of mindfulness.” – Jason Moser

 

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. 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, mindfulness practices appears to mold and change the brain, producing psychological, physical, and spiritual benefits.

 

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

 

One way to measure emotional responses is to record brain activity with the electroencephalogram (EEG) that occurs in response to visual stimuli that reliably evoke emotional responses. In particular, the late positive potential (LPP) response in the EEG is a positive going electrical response to an emotion laden picture that occurs between 0.3 to 0.6 seconds following stimulus presentation. The LPP response has been associated with the presence of emotional information. As such, these electrical responses can be used to measure the brains response to emotional laden stimuli and can perhaps measure brain process of emotion regulation. It may be that simply being a mindful individual may be associated with different processing of emotional stimuli by the brain and this can be seen in the LPP response.

 

In today’s Research News article “Dispositional mindfulness and the attenuation of neural responses to emotional stimuli.” (See summary below or view the full text of the study at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC3541486/ ), Brown and colleagues recruited college students and measured their enduring levels of mindfulness (trait mindfulness), attentional control, neuroticism, and levels of positive and negative emotions. They measured the electroencephalogram (EEG) changes in the students that occurred in response to pictures that evoked pleasant or unpleasant emotions at a high level (e.g. skydiving, erotica, vs. mutilations) or at a low level (e.g. flowers vs. pollution).

 

They found, confirming prior research, that the late positive potential (LPP) response in the EEG was larger after pictures that evoked strong emotions regardless of whether they were pleasant or unpleasant than after pictures that evoked weak emotions. Importantly, they found that the trait mindfulness of the participants modulated the response. Students high in mindfulness had smaller LPP responses to images that evoked strong emotions both pleasant and unpleasant than low mindfulness students. Hence, mindfulness was shown to lessen the brains response to emotion laden stimuli.

 

This is interesting research that suggests that mindfulness changes the brains processing of emotional stimuli, reducing the strength of the response. The LPP is indicative of the very early stage of brain processing of emotional material. So, the results suggest that the brains of mindful people improve their ability to regulate their emotions and that this occurs at a very early stage of neural processing. It reduces the magnitude of the initial response to emotions. This may make difficult or extreme emotion easier to handle.

 

So, improve brain processing of emotional stimuli with mindfulness.

 

“The impact that mindfulness exerts on our brain is borne from routine: a slow, steady, and consistent reckoning of our realities, and the ability to take a step back, become more aware, more accepting, less judgmental, and less reactive. Just as playing the piano over and over again over time strengthens and supports brain networks involved with playing music, mindfulness over time can make the brain, and thus, us, more efficient regulators, with a penchant for pausing to respond to our worlds instead of mindlessly reacting.” – Jennifer Wolkin

 

CMCS – Center for Mindfulness and Contemplative Studies

 

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

 

Study Summary

 

Brown, K. W., Goodman, R. J., & Inzlicht, M. (2013). Dispositional mindfulness and the attenuation of neural responses to emotional stimuli. Social Cognitive and Affective Neuroscience, 8(1), 93–99. http://doi.org/10.1093/scan/nss004

 

Abstract

Considerable research has disclosed how cognitive reappraisals and the modulation of emotional responses promote successful emotion regulation. Less research has examined how the early processing of emotion-relevant stimuli may create divergent emotional response consequences. Mindfulness—a receptive, non-evaluative form of attention—is theorized to foster emotion regulation, and the present study examined whether individual differences in mindfulness would modulate neural responses associated with the early processing of affective stimuli. Focus was on the late positive potential (LPP) of the event-related brain potential to visual stimuli varying in emotional valence and arousal. This study first found, replicating past research, that high arousal images, particularly of an unpleasant type, elicited larger LPP responses. Second, the study found that more mindful individuals showed lower LPP responses to high arousal unpleasant images, even after controlling for trait attentional control. Conversely, two traits contrasting with mindfulness—neuroticism and negative affectivity—were associated with higher LPP responses to high arousal unpleasant images. Finally, mindfulness was also associated with lower LPP responses to motivationally salient pleasant images (erotica). These findings suggest that mindfulness modulates neural responses in an early phase of affective processing, and contribute to understanding how this quality of attention may promote healthy emotional functioning.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC3541486/

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