Improve Cardiorespiratory Fitness with Tai Chi

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Improve Cardiorespiratory Fitness with Tai Chi

By John M. de Castro, Ph.D.

 

“practicing Tai Chi Chuan regularly may delay the decline of cardiorespiratory function in older individuals. In addition, TCC may be prescribed as a suitable aerobic exercise for older adults.” – J.S. Lai

 

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

 

Contemplative practices, such as meditation, tai chi, and yoga, have also been shown to be helpful for heart health. In addition, mindfulness practices have also been shown to be helpful for producing the kinds of other lifestyle changes needed such as smoking cessation, weight reduction and stress reduction.  Tai Chi and Qigong are ancient mindfulness practices involving slow prescribed movements. They are gentle and completely safe, can be used with the elderly and sickly, is inexpensive to administer, can be performed in groups or alone, at home or in a facility or even public park, and can be quickly learned. In addition, they can also be practiced in social groups without professional supervision. This can make it fun, improving the likelihood of long-term engagement in the practice. Since Tai Chi is both a mindfulness practice and an exercise, it may be an acceptable and effective treatment for cardiac patients.

 

In today’s Research News article “The Effect of Tai Chi on Cardiorespiratory Fitness for Coronary Disease Rehabilitation: A Systematic Review and Meta-Analysis.” (See summary below or view the full text of the study at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5758591/ ), Yang and colleagues review, summarize and perform a meta-analysis of 5 published studies involving the application of Tai Chi practice for cardiac patients. Two studies were randomized controlled trials while 2 did not have a comparison (control) condition.

 

They report that the published studies found that Tai Chi practice produced significant improvement in the oxygen carrying capacity of the blood (VO2max) and was superior to light or moderate exercise but not different from intense exercise. Tai Chi practice also produced a significant improvement in peak heart rate in comparison to baseline and no exercise, but was inferior to intense exercise in this regard. Hence, there is evidence that Tai Chi practice can be of benefit to cardiac patients improving cardiorespiratory function.

 

The studies reviewed tended to have small samples or had week or nonexistent control conditions. So, conclusions must be tempered. The present summary, however, suggest that larger randomized controlled trials are justified. Tai Chi was not found to be as beneficial as intense exercise. But, intense exercise may be dangerous for cardiac patients. The attractiveness of the low intensity, low cost, convenient, and socially fun nature of Tai Chi practice makes it a good choice for cardiac patients.

 

So, improve cardiorespiratory fitness with Tai Chi.

 

“The slow and gentle movements of Tai Chi hold promise as an alternative exercise option for patients who decline traditional cardiac rehabilitation.” – Science Daily

 

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

 

Yang YL, Wang YH, Wang SR, Shi PS, Wang C. The Effect of Tai Chi on Cardiorespiratory Fitness for Coronary Disease Rehabilitation: A Systematic Review and Meta-Analysis. Front Physiol. 2018 Jan 4;8:1091. doi: 10.3389/fphys.2017.01091. eCollection 2017.

 

Abstract

Background: Tai Chi that originated in China as a martial art is an aerobic exercise with low-to-moderate intensity and may play a role in cardiac rehabilitation. Aim: To systematically review the effect of Tai Chi on cardiorespiratory fitness for coronary disease rehabilitation. Methods: We performed a search for Chinese and English studies in the following databases: PubMed, EMBASE, Cochrane Central Register of Controlled Trials, Chinese Biomedical Literature Database, China Knowledge Resource Integrated Database, Wanfang Data, and China Science and Technology Journal Database. The search strategy included terms relating to or describing Tai Chi and coronary disease, and there were no exclusion criteria for other types of diseases or disorders. Further, bibliographies of the related published systematic reviews were also reviewed. The searches, data extraction, and risk of bias (ROB) assessments were conducted by two independent investigators. Differences were resolved by consensus. RevMan 5.3.0 was used to analyze the study results. We used quantitative synthesis if the included studies were sufficiently homogeneous and performed subgroup analyses for studies with different control groups. To minimize bias in our findings, we used GRADEpro to grade the available evidence. Results: Five studies were enrolled-two randomized controlled trials (RCTs) and three nonrandomized controlled trials (N-RCTs)-that included 291 patients. All patients had coronary disease. ROB assessments showed a relatively high selection and detection bias. Meta-analyses showed that compared to other types of low- or moderate-intensity exercise, Tai Chi could significantly improve VO2max [MD = 4.71, 95% CI (3.58, 5.84), P < 0.00001], but it seemed less effective at improving VO2max as compared to high-intensity exercise. This difference, however, was not statistically significant [MD = -1.10, 95% CI (-2.46, 0.26), P = 0.11]. The GRADEpro showed a low level of the available evidence. Conclusion: Compared to no exercise or other types of exercise with low-to-moderate intensity, Tai Chi seems a good choice for coronary disease rehabilitation in improving cardiorespiratory fitness. However, owing to the poor methodology quality, more clinical trials with large sample size, strict randomization, and clear description about detection and reporting processes are needed to further verify the evidence.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5758591/

Personality Modulates the Effectiveness and Continued Use of Mindfulness Training

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Personality Modulates the Effectiveness and Continued Use of Mindfulness Training

 

By John M. de Castro, Ph.D.

 

“Mindfulness-Based Stress Reduction is a formal eight-week program with a daylong intensive. This program is in over 250 hospitals around the country and many more around the world supporting people with stress, anxiety, depression, chronic pain, alleviating stress related to medical conditions and much more.” – Will Baum

 

Personality characteristics are thought to be relatively permanent traits that form an individual’s distinctive character. Current psychological research and theorization on personality has suggested that there are five basic personality characteristics. The so called “Big 5” are Extraversion, Agreeableness, Openness to Experience, Conscientiousness, and Neuroticism. Extraversion involves engagement with the external world, particularly other people. Agreeableness involves trust and helpfulness and a positive temperament. Openness to Experience is intellectual curiosity and is associated with creativity and a preference for novelty and variety. Conscientiousness involves planning, organization, dependability and self-discipline. Finally, Neuroticism involves moodiness, negative emotions, and a tendency to perceive even minor things as threatening or impossible. It is thought that most individual personalities can be captured by these five characteristics.

 

Measuring personality traits is only useful if it can predict the future behavior of the individual. Engaging in mindfulness training has been shown to have a large number of beneficial effects on the psychological, emotional, and physical health of the individual and is helpful in the treatment of mental and physical illness. It would be useful to be able to predict who would be most likely to participate fully and thereby benefit most from mindfulness training. It is possible that personality traits are good predictors of successful participation. So, it would be important to look to see if people high in some of these “Big 5” traits are more likely to engage in the program and continue practice even after the end of the formal program.

 

In today’s Research News article “Personality Predicts Utilization of Mindfulness-Based Stress Reduction During and Post-Intervention in a Community Sample of Older Adults “.” (See summary below or view the full text of the study at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC4860670/ ), Barkan and colleagues recruited elderly adults over the age of 60 years. They received a standard 8-week Mindfulness-Based Stress Reduction (MBSR) program that met once a week for 2 hours and near the end of the program for a 7-hour intensive retreat. They were also encouraged to practice at home during training and to continue practice after the end of the formal training. MBSR contains meditation, body scan, and yoga training. The participants were measured prior to training for “Big 5” personality traits, perceived stress, and cognitive functioning. They maintained logs of their engagement in the MBSR sessions and activities throughout the program and 6 months after the end of the program.

 

Barkan and colleagues found that attendance at the MBSR training sessions was high at 94%. Further, they found that during the MBSR intervention, average weekly at home participation varied from 2.19 days/week for yoga to 3.56 days/week for body scanning. Importantly, they found that participants high in the “Big 5” personality trait of openness participated more frequently at home during the 8-week instruction period in meditation and body scanning and during the 6 months after in yoga, meditation and body scanning practices. Those participants who were high in agreeableness participated more frequently at home during the instruction period in meditation. None of the other three “Big 5” personality traits predicted participation rates.

 

Employing a sophisticated regression analysis to the data, they found that the combination of openness and agreeableness predicted both participation during and following the end of formal training and participation during training predicted participation in the following 6 months. Hence, openness and agreeableness were associated with higher participation after training both directly and because they promoted participation during training that, in turn, was associated with increased later participation.

 

It is interested that the personality characteristics of the participant were associated with their rates of participation in MBSR both during and after training. This suggests that participants high in openness to experience would be most likely to participate in and benefit from the practice. The “Big 5” personality trait of openness to experience is associated with creativity and a preference for novelty and variety. Certainly, participation in MBSR would be novel for this elderly group. So, it is not surprising that openness to experience predicted participation.

 

“Do you have neurotic tendencies? You might give mindfulness a try. The practice has been shown to help quell the voice of the “obnoxious roommate” in your head. One of the “Big Five” personality traits, neuroticism is characterized by negative affect, rumination on the past and worry about the future, moodiness and loneliness. Practicing mindfulness may be a powerful way for people to detach from common characteristics of neuroticism, including obsessive negative thoughts and worries, and challenges regulating one’s emotions and behavior.” – Carolyn Gregoire

 

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

 

Barkan, T., Hoerger, M., Gallegos, A. M., Turiano, N. A., Duberstein, P. R., & Moynihan, J. A. (2016). Personality Predicts Utilization of Mindfulness-Based Stress Reduction During and Post-Intervention in a Community Sample of Older Adults. Journal of Alternative and Complementary Medicine, 22(5), 390–395. http://doi.org/10.1089/acm.2015.0177

 

Abstract

Objectives: Mindfulness-based stress reduction (MBSR) is a promising intervention for older adults seeking to improve quality of life. More research is needed, however, to determine who is most willing to use the four techniques taught in the program (yoga, sitting meditation, informal meditation, and body scanning). This study evaluated the relationship between the Big Five personality dimensions (neuroticism, extraversion, openness to experience, conscientiousness, and agreeableness) and use of MBSR techniques both during the intervention and at a 6-month follow-up. The hypothesis was that those with higher levels of openness and agreeableness would be more likely to use the techniques.

Methods: Participants were a community sample of 100 older adults who received an 8-week manualized MBSR intervention. Personality was assessed at baseline by using the 60-item NEO Five-Factor Inventory. Use of MBSR techniques was assessed through weekly practice logs during the intervention and a 6-month follow-up survey. Regression analyses were used to examine the association between each personality dimension and each indicator of MBSR use both during and after the intervention.

Results: As hypothesized, openness and agreeableness predicted greater use of MBSR both during and after the intervention, while controlling for demographic differences in age, educational level, and sex. Openness was related to use of a variety of MBSR techniques during and after the intervention, while agreeableness was related to use of meditation techniques during the intervention. Mediation analysis suggested that personality explained postintervention MBSR use, both directly and by fostering initial uptake of MBSR during treatment.

Conclusions: Personality dimensions accounted for individual differences in the use of MBSR techniques during and 6 months after the intervention. Future studies should consider how mental health practitioners would use these findings to target and tailor MBSR interventions to appeal to broader segments of the population.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC4860670/

Improve the Regulation of Emotions in Social Anxiety Disorder with Mindfulness

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Improve the Regulation of Emotions in Social Anxiety Disorder with Mindfulness

 

By John M. de Castro, Ph.D.

 

“One way to do this . . . is mindfulness meditation, in which you observe your thoughts and feelings with the objectivity of a disinterested, nonjudgmental witness. This form of mental training gives you the wherewithal to pause, observe how easily the mind can exaggerate the severity of a setback, note that it as an interesting mental process, and resist getting drawn into the abyss,” – Ritchie Davidson

 

Mindfulness practices have been shown to have a large number of beneficial effects on the psychological, emotional, and physical health of the individual and is helpful in the treatment of mental and physical illness. They have also been shown to effect a large number of physiological and psychological processes, including emotion regulation, attention, sensory awareness, decentering, and reappraisal. It is not known how mindfulness practices produce the myriad effects on the individual’s health and well-being, whether mindfulness has a direct effect or works through intermediary effects to produce the improved well-being.

 

There has been some research on this question, for instance mindfulness has been found to improve some symptoms of mental illness by increasing reappraisal which then affects the symptoms. In today’s Research News article “Testing the mindfulness-to-meaning theory: Evidence for mindful positive emotion regulation from a reanalysis of longitudinal data.” (See summary below or view the full text of the study at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5718463/ ), Garland and colleagues examine the hypothesis that mindfulness practices influence social anxiety disorder (SAD) through a series of intermediaries. They postulate that mindfulness training increases attention which, in turn increases decentering, which, in turn, broadens sensory awareness, which, in turn increases reappraisal, which increases emotion regulation and reductions in social anxiety disorder (SAD).

 

To examine this idea they reanalyzed the data from a longitudinal study of the effects of Mindfulness-Based Stress Reduction (MBSR) and Cognitive Behavioral Therapy (CBT) on social anxiety disorder (SAD) to determine the temporal sequence of mindfulness effects. Participants with SAD were randomly assigned to receive either 12 weeks of MBSR or CBT group therapy or on a wait-list control condition. MBSR consists of a combination of meditation, body scanning, and yoga practices. The participants were measured pretreatment, post-treatment, and 3, 6, 9, and 12 months later for attentional control, decentering, reappraisal, sensory awareness, dispositional mindfulness, emotion regulation and positive emotions. The data were analyzed with a sophisticated multivariate path analysis.

 

The best fit path revealed by the analysis had excellent model fit. It revealed that both MBSR and CBT produced significant improvements in attentional control at the end of the 12-week treatment. These attentional improvements were significantly associated with increases in decentering 3 months later. Similarly, change in decentering was significantly associated with broadened sensory awareness at the 6-month follow-up measurement. In turn, the broadened sensory awareness was significantly associated with increases in reappraisal at the 9-month follow-up measurement. Finally, increases in reappraisal were significantly associated with increases in positive emotions at the 12-month follow-up measurement. In comparing Mindfulness-Based Stress Reduction (MBSR) with Cognitive Behavioral Therapy (CBT) in this model, it was found that MBSR produced significantly greater decentering and broadened sensory awareness. So, both MBSR and CBT would appear effective for social anxiety disorder (SAD) but MBSR would appear to be the superior treatment.

 

These are interesting and important findings suggest the mechanism by which mindfulness training improves emotion regulation in patients with social anxiety disorder (SAD). They suggest that mindfulness training sets off a chain of events consisting of improved attention followed by increased decentering followed by broadened sensory awareness, followed by increased reappraisal, followed by increased emotion regulation and reduced social anxiety disorder (SAD). It remains for future research to determine if this sequence events accounts for any other of the mental or physical health benefits of mindfulness training.

 

So, improve the regulation of emotions in social anxiety disorder with mindfulness.

 

“Through your mindful acceptance, you can embrace or hold the feeling in your awareness– this alone can calm and soothe you. This is an act of self-compassion and responsiveness to your own distress, and it is so much more effective than punishing yourself for having this feeling.” – Melli O’Brien

 

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

 

Garland, E. L., Hanley, A. W., Goldin, P. R., & Gross, J. J. (2017). Testing the mindfulness-to-meaning theory: Evidence for mindful positive emotion regulation from a reanalysis of longitudinal data. PLoS ONE, 12(12), e0187727. http://doi.org/10.1371/journal.pone.0187727

 

Abstract

Background and objective

The Mindfulness to Meaning Theory (MMT) provides a detailed process model of mindful positive emotion regulation.

Design

We conducted a post-hoc reanalysis of longitudinal data (N = 107) derived from a RCT of mindfulness-based stress reduction (MBSR) versus cognitive-behavioral therapy (CBT) for social anxiety disorder to model the core constructs of the MMT (attentional control, decentering, broadened awareness, reappraisal, and positive affect) in a multivariate path analysis.

Results

Findings indicated that increases in attentional control from baseline to post-training predicted increases in decentering by 3 months post-treatment (p<.01) that in turn predicted increases in broadened awareness of interoceptive and exteroceptive data by 6 months post-treatment (p<.001). In turn, broadened awareness predicted increases in the use of reappraisal by 9 months post-treatment (p<.01), which culminated in greater positive affect at 12 months post-treatment (p<.001). MBSR led to significantly greater increases in decentering (p<.05) and broadened awareness than CBT (p<.05). Significant indirect effects indicated that increases in decentering mediated the effect of mindfulness training on broadening awareness, which in turn mediated enhanced reappraisal efficacy.

Conclusion

Results suggest that the mechanisms of change identified by the MMT form an iterative chain that promotes long-term increases in positive affectivity. Though these mechanisms may reflect common therapeutic factors that cut across mindfulness-based and cognitive-behavioral interventions, MBSR specifically boosts the MMT cycle by producing significantly greater increases in decentering and broadened awareness than CBT, providing support for the foundational assumption in the MMT that mindfulness training may be a key means of stimulating downstream positive psychological processes.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5718463/

Improve Mental and Physical Health of Breast Cancer Survivors with Mindfulness

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Improve Mental and Physical Health of Breast Cancer Survivors with Mindfulness

 

By John M. de Castro, Ph.D.

 

“mindfulness-based meditation can help ease the stress, anxiety, fear, and depression that often come along with a breast cancer diagnosis and treatment.” – Breastcancer.org

 

About 12.5% of women in the U.S. develop invasive breast cancer over their lifetimes and every year about 40,000 women die. Indeed, more women in the U.S. die from breast cancer than from any other cancer, besides lung cancer. Breast cancer diagnosis, however, is not always a death sentence. Death rates have been decreasing for decades from improved detection and treatment of breast cancer. Five-year survival rates are now at around 95%. The improved survival rates mean that more women are now living with cancer.

 

Surviving cancer, however, 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). Also, breast cancer survivors can have to deal with a heightened fear of reoccurrence. This is particularly true with metastatic cancer. Additionally, cancer survivors frequently suffer from anxiety, depression, mood disturbance, Post-Traumatic Stress Disorder (PTSD), sleep disturbance, fatigue, sexual dysfunction, loss of personal control, impaired quality of life, an alteration of their body image, and psychiatric symptoms which have been found to persist even ten years after remission. So, safe and effective treatments for the symptoms in breast cancer and the physical and psychological effects of the treatments are needed.

 

Mindfulness training has been shown to help with general cancer recovery and breast cancer recovery. Mindfulness helps to alleviate many of the residual physical and psychological symptoms, including stress,  sleep disturbance, and anxiety and depression. Yoga practice has also been shown to be helpful with the residual symptoms and the psychological and physical ability to deal with cancer treatment. The Mindfulness-Based Stress Reduction (MBSR) program includes meditation, body scan, and yoga. So, it would likely be of great benefit for women with breast cancer during and after treatment.

 

In today’s Research News article “Examination of Broad Symptom Improvement Resulting From Mindfulness-Based Stress Reduction in Breast Cancer Survivors: A Randomized Controlled Trial.” (See summary below or view the full text of the study at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5012660/ ), Lengacher and colleagues recruited women with Stage 0 to III breast cancer who had been diagnosed within the last 2 years. They were randomly assigned to receive usual care or usual care plus a 6-week, 2-hour, once a week program of Mindfulness-Based Stress Reduction (MBSR). The MBSR group was encouraged to practice at home for 15 to 45 minutes daily. They were measured before and after treatment and 6-weeks later for pain, fatigue, quality of life, anxiety, depression, perceived stress, concerns about recurrence, and clinical history of cancer diagnosis and treatment. Participation rates were high with 91% of the original participants completing the program.

 

They found that MBSR participation produced significant symptom improvements that were generally maintained for the following 6 weeks. The MBSR group had significantly greater reductions in anxiety, fear of recurrence overall, and fear of recurrence problems and physical symptoms of fatigue severity and fatigue interference. They also found that the women who had the greatest levels of stress at the beginning of the training benefited the most from it, with significantly greater reductions in fear of recurrence and fatigue.

 

MBSR has been shown in other healthy and ill groups to reduce anxiety, fatigue, and stress. So, it is good to see that MBSR is effective for this highly compromised and stressed group. The trial did not have an active control condition, leaving open the possibility of bias. Future research should include and active control, perhaps exercise. Regardless, the results are very encouraging and suggest that Mindfulness-Based Stress Reduction (MBSR) may be an excellent additional treatment for women with breast cancer improving their mental and physical health.

 

So, improve mental and physical health of breast cancer survivors with Mindfulness.

 

“The most widely researched meditation program is called Mindfulness-Based Stress Reduction or MBSR. It combines a variety of techniques, including body scan, sitting meditation, and gentle and mindful yoga. Studies of MBSR in women with breast cancer show that the practice can have a strong positive impact on mental health and lower levels of hormones that cause stress.” – LBBC.org

 

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

 

Lengacher, C. A., Reich, R. R., Paterson, C. L., Ramesar, S., Park, J. Y., Alinat, C., … Kip, K. E. (2016). Examination of Broad Symptom Improvement Resulting From Mindfulness-Based Stress Reduction in Breast Cancer Survivors: A Randomized Controlled Trial. Journal of Clinical Oncology, 34(24), 2827–2834. http://doi.org/10.1200/JCO.2015.65.7874

 

Abstract

Purpose

The purpose of this randomized trial was to evaluate the efficacy of the Mindfulness-Based Stress Reduction for Breast Cancer (MBSR[BC]) program in improving psychological and physical symptoms and quality of life among breast cancer survivors (BCSs) who completed treatment. Outcomes were assessed immediately after 6 weeks of MBSR(BC) training and 6 weeks later to test efficacy over an extended timeframe.

Patients and Methods

A total of 322 BCSs were randomly assigned to either a 6-week MBSR(BC) program (n = 155) or a usual care group (n = 167). Psychological (depression, anxiety, stress, and fear of recurrence) and physical symptoms (fatigue and pain) and quality of life (as related to health) were assessed at baseline and at 6 and 12 weeks. Linear mixed models were used to assess MBSR(BC) effects over time, and participant characteristics at baseline were also tested as moderators of MBSR(BC) effects.

Results

Results demonstrated extended improvement for the MBSR(BC) group compared with usual care in both psychological symptoms of anxiety, fear of recurrence overall, and fear of recurrence problems and physical symptoms of fatigue severity and fatigue interference (P < .01). Overall effect sizes were largest for fear of recurrence problems (d = 0.35) and fatigue severity (d = 0.27). Moderation effects showed BCSs with the highest levels of stress at baseline experienced the greatest benefit from MBSR(BC).

Conclusion

The MBSR(BC) program significantly improved a broad range of symptoms among BCSs up to 6 weeks after MBSR(BC) training, with generally small to moderate overall effect sizes.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5012660/

The Noble Eightfold Path: Right View

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The Noble Eightfold Path: Right View

 

By John M. de Castro, Ph.D.

 

“Our happiness and the happiness of those around us depend on our degree of Right View. Touching reality deeply — knowing what is going on inside and outside of ourselves — is the way to liberate ourselves from the suffering that is caused by wrong perceptions. Right View is not an ideology, a system, or even a path. It is the insight we have into the reality of life, a living insight that fills us with understanding, peace, and love.” – Thich Nhat Hanh

 

The Buddha described the path to follow to obtain enlightenment, which he called the noble eightfold path. “The stages of the Noble Path are: Right View, Right Intention, Right Speech, Right Actions, Right Livelihood, Right Effort, Right Mindfulness and Right Concentration.” – Buddha. The first mentioned was “Right View” and is usually presented first but in fact any of the eight components could come first. They are highly interconnected and the practice of the other seven components of the path will help lead to “Right View.”

 

“Right View” is what the Buddha considered to be the correct way to look at existence. It is seeing things as they are. “Right View” is the wisdom to look at existence from the perspective of the Four Noble Truths. It involves understanding that suffering (or I prefer unsatisfactoriness) is a universal characteristic of human existence. If we live, we will suffer. “Right View” involves seeing that that there are causes to suffering. These causes are our thoughts, ideas, labels, and perceptions which are incorrect and delusional. “Right View” involves understanding that there is a way to transcend suffering. This is the removal of these delusions and thereby seeing things just as they are. And “Right View” involves knowing that the eightfold path is the way to move beyond suffering.

 

“Right View” involves both conceptual and experiential understanding; an intellectual appreciation for the Four Noble Truths and experiencing their truth. One of the keys is the discernment of those things and actions that lead to wholesome results and those that lead to unwholesome outcomes. There are no absolutes here. What is wholesome is very pragmatically determined. If the thought or action leads to greater happiness, wisdom, and well-being for ourselves and others it is wholesome. Conversely, if it interferes with happiness, wisdom, and well-being it is unwholesome. The action itself is not what matters, but its effects. The Buddha would occasionally get angry. But that action was very targeted. He expressed anger when it was needed to promote wisdom and understanding.

 

To be able to discern wholesome actions experience is necessary. It is difficult to know the effects of a thought or action without having tested it out and experienced the result. There are some forms of actions which are likely to be unwholesome. The Buddha identified some of these including destroying life, taking what is not given, wrong conduct in regard to sense pleasures, false, harsh, slanderous, or idle speech, covetousness, and ill will. But most thoughts and actions are not quite so easy to identify their wholesomeness without experience. That is why the experiential aspect of “Right View” is so important. We must see our actions in action and learn what works and what doesn’t and then put our knowledge to work creating wholesome outcomes.

 

“Right View” also include seeing how all things are interconnected and how our actions can have far ranging effects. If we lose our temper with a subordinate at work that can cause ripples that affect ourselves and our subordinate affecting how we interact with others including our families, how effectively we work, how safely we drive home after work, etc. These actions themselves have effects that continue the ripple into the future. “Right View” also involves seeing the roots of our actions, what were the events that led to the lost temper, how did our upbringing contribute to our having a temper, how did how we were treated at work affect our behavior, etc. The Buddha termed this Dependent Co-arising. So, the “Right View” is to understand how everything is interconnected, how past actions shaped the present and how our present actions shape the future.

 

Probably, most importantly, “Right View” is to see things as they really are. Seeing our experience as it truly is without ideas, memories, labels, judgments, expectations, beliefs or any thoughts whatsoever, just as it is right now. “Right View” is a clear present moment awareness unclouded by our minds. As we walk down the street the tree in front of us is a one of a kind living thing with great beauty and mystery. It is not like every other thing we call a tree, it is not an eyesore in the neighborhood, an indicator of our neighbor’s lax care for his yard, a reminder of trees we climbed as a child, a hazardous source of falling limbs, or even a tree. It’s unique, to be viewed as it is. That is the “Right View”

 

Needless to say, actually accomplishing “Right View” is daunting. This is not an easy path. But, with more and more practice we become better and better at having “Right View” more and more often. What we then can experience is how “Right View” can be such a source of happiness and wisdom and how it leads us to deeper understandings. So, “Right View” itself has roots and consequences and is part of Dependent Co-arising. It is an action that produces effects, wholesome effects, that reinforce and expand “Right View.” In this way, “Right View” begets “Right View” leading us down the path toward eventual true awakening.

 

So, practice “Right View” and move forward on the Eightfold Path.

 

“And what, monks, is Right View? It is, monks, the knowledge of suffering, the knowledge of the origin of suffering, the knowledge of the cessation of suffering, and the knowledge of the way of practice leading to the cessation of suffering. This is called Right View.” – Digha Nikaya

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 Psychological Well-Being in the Elderly with Mild Memory Loss with Meditation

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Improve Psychological Well-Being in the Elderly with Mild Memory Loss with Meditation

 

By John M. de Castro, Ph.D.

 

“Wouldn’t it be wonderful if all the answers we’re looking for when it comes to ending memory loss could be gained by simply doing KK for 12 minutes each morning? Perhaps that magic bullet is already here, waiting to be discovered in each and every one of us after all. Now, wouldn’t that be grand?” – Dharma Singh Khalsa

 

The aging process involves a systematic progressive decline in every system in the body, the brain included. It cannot be avoided. Our mental abilities may also decline with age including impairments in memory, attention, and problem solving ability. These are called age related cognitive decline. This occurs to everyone as they age, but to varying degrees. Some deteriorate into a dementia, while others maintain high levels of cognitive capacity into very advanced ages. It is estimated that around 30% of the elderly show significant age related cognitive decline. These cognitive declines markedly increase the risk of dementia or Alzheimer’s Disease. The declines occur along with sleep disruptions declines in mental health and quality of life, which in turn, appear to exacerbate the decline.

 

There is some hope, however, for those who are prone to deterioration as there is evidence that these cognitive declines can be slowed. For example, a healthy diet and a regular program of exercise can slow the physical decline of the body with aging. Also, contemplative practices such as meditation, yoga, and tai chi or qigong have all been shown to be beneficial in slowing or delaying physical and mental decline with aging. Indeed, mindfulness practices reduce the deterioration of the brain that occurs with aging restraining the loss of neural tissue.

 

In today’s Research News article “Effects of Meditation versus Music Listening on Perceived Stress, Mood, Sleep, and Quality of Life in Adults with Early Memory Loss: A Pilot Randomized Controlled Trial.” (See summary below or view the full text of the study at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5649740/ ), Innes and colleagues recruited community living adults over 50 years of age and experiencing memory problems and slight cognitive decline. They were randomly assigned to 12-week, 12 minutes per day, programs of classical music listening or Kirtan Kriya meditation, performed while sitting comfortably with eyes closed. At the first session the participants received 35-minute instruction on relaxation and their specific program and then provided DVDs for daily home practice. Kirtan Kriya meditation included signing a mantra, successive finger touching and visualization exercises. After the 12 weeks of practice participants were free to continue practicing if they wished. They were measured before and after the 12-week programs and 14 weeks later for body size, sleep quality, perceived stress, health-related quality of life, psychological well-being, mood, memory, and cognitive performance.

 

Retention and participation were high, with 92% of the music listening participants and 88% of the meditation participants completing the program. Participants completed 93% of the required session and 73% of the optional sessions during the second 14-week period. This indicates that the participants found the programs enjoyable and worth their time and effort.

 

Over the 12-week program, both groups showed significant improvements in sleep quality, perceived stress, health-related quality of life, psychological well-being, and mood. These improvements were either sustained or further improved over the subsequent 14 weeks. The meditation group had significantly greater improvements than the music listening group in perceived stress, mood, psychological well-being, and mental health quality of life. In addition, the greater the improvements in mood, stress, sleep, well-being, and quality of life, the greater the improvements in memory function. Hence, the two forms of relaxation produced improvements in the participants well-being which were related to improvements in memory. But, meditation had a greater impact then music listening.

 

These results are quite remarkable that such simple practices for only 12 minutes per day can have such profound effects on the well-being of aging individuals with slight cognitive decline. This could potentially delay of lower the likelihood that the decline will continue into dementia of Alzheimer’s Disease. It is important that the effects were lasting and participation high, both of which suggest that the meditation program can be easily and inexpensively applied to large groups of community-based aging individuals.

 

So, improve psychological well-being in the elderly with mild memory loss with meditation

 

“Mild cognitive impairment (MCI) can affect up to 20% of the population at any one time—and half of them will progress to full-on dementia. Now, a recent study . . .  finds as little as 15 minutes of daily meditation can significantly slow that progression.” – Nina Elias

 

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

 

Innes, K. E., Selfe, T. K., Khalsa, D. S., & Kandati, S. (2016). Effects of Meditation versus Music Listening on Perceived Stress, Mood, Sleep, and Quality of Life in Adults with Early Memory Loss: A Pilot Randomized Controlled Trial. Journal of Alzheimer’s Disease : JAD, 52(4), 1277–1298. http://doi.org/10.3233/JAD-151106

 

Abstract

Background

Older adults with subjective cognitive decline (SCD) are at increased risk not only for Alzheimer’s disease, but for poor mental health, impaired sleep, and diminished quality of life (QOL), which in turn, contribute to further cognitive decline, highlighting the need for early intervention.

Objective

In this randomized controlled trial, we assessed the effects of two 12-week relaxation programs, Kirtan Kriya Meditation (KK) and music listening (ML), on perceived stress, sleep, mood, and health-related QOL in older adults with SCD.

Methods

Sixty community-dwelling older adults with SCD were randomized to a KK or ML program and asked to practice 12 minutes daily for 12 weeks, then at their discretion for the following 3 months. At baseline, 12 weeks, and 26 weeks, perceived stress, mood, psychological well-being, sleep quality, and health-related QOL were measured using well-validated instruments.

Results

Fifty-three participants (88%) completed the 6-month study. Participants in both groups showed significant improvement at 12 weeks in psychological well-being and in multiple domains of mood and sleep quality (p’s ≤ 0.05). Relative to ML, those assigned to KK showed greater gains in perceived stress, mood, psychological well-being, and QOL-Mental Health (p’s ≤ 0.09). Observed gains were sustained or improved at 6 months, with both groups showing marked and significant improvement in all outcomes. Changes were unrelated to treatment expectancies.

Conclusions

Findings suggest that practice of a simple meditation or ML program may improve stress, mood, well-being, sleep, and QOL in adults with SCD, with benefits sustained at 6 months and gains that were particularly pronounced in the KK group.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5649740/

The Variety of Meditation Experiences

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The Variety of Meditation Experiences

 

By John M. de Castro, Ph.D.

 

“One can have almost any type of physical sensation during meditation in any area of the body. . .  The ticklish sensation in your heart just means that some normalization is occurring there, allowing for a more full expression of your emotions. The sense of anxiety or fear is a by-product of that clearing process.” – Depak Chopra

 

Meditation is a wonderful practice that has many documented beneficial effects on mental, physical and spiritual health. For the most part, people have positive experiences during meditation, but it is not all positive. People begin meditation with the misconception that meditation will help them escape from their problems. Nothing could be further from the truth. In fact, meditation does the exact opposite, forcing the meditator to confront their issues. In meditation, the practitioner tries to quiet the mind. But, in that relaxed quiet state, powerful, highly emotionally charged thoughts and memories sometimes emerge.

 

Many practitioners never experience these issues or only experience very mild states. There are, however, few systematic studies of the extent of negative experiences. In general, the research has reported that unwanted (negative) experiences are quite common with meditators, but for the most part, are short-lived and mild. There is, however, a great need for more research into the nature of the experiences that occur during meditation.

 

In today’s Research News article “The varieties of contemplative experience: A mixed-methods study of meditation-related challenges in Western Buddhists.” (See summary below or view the full text of the study at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5443484/ ),

Lindahl and colleagues recruited experienced adult meditation practitioners and teachers from a variety of different traditions. Meditators were excluded if they had a history of unusual psychological experiences prior to learning meditation. They conducted extensive semi-structured interviews that consisted of open-ended questions regarding meditation-related experiences. Interviews with the participants were conducted either in person, by videoconferencing, or by telephone. Transcripts of the interviews were then subjected to qualitative data analysis focusing on challenging or difficult experiences.

 

They found that most practitioners had experienced at least some challenging experiences. 29% encountered challenges in their first year of practice while 45% encountered them in their first 10 years. For 73% of the practitioners, challenging experiences were associated with meditation retreats, while the rest were associated with daily practice. The more meditation per day the greater the likelihood of negative experiences with only 25% who practiced for 30-60 minutes per day having negative experiences, 34% who practiced 1-9 hours per day, and 41% who practiced over 10 hours per day. One of the most striking findings was the duration of negative experiences. They were not brief or fleeting. In fact, on average they were reported to persist from 1 to 3 years and as long as 10 years.

 

Thematic content analysis of the transcripts revealed 59 different categories of experiences that occurred in 7 higher order domains; cognitive, perceptual, affective, somatic, conative, sense of self, and social. 73% of practitioners had experiences falling into at least 6 domains.

 

The Cognitive Domain consisted in “Changes . . . to mental functioning, including the frequency, quality and content of thoughts, as well as . . . planning, decision-making and memory.” Most experiences in this domain were pleasant but unpleasant experiences also occurred including inability to concentrate for extended periods, problems with memory, the disintegration of conceptual meaning structures, “mind racing,” vivid imagery, and delusional, irrational, or paranormal beliefs.

 

The Perceptual domain consisted of ”changes to any of the five senses: vision, hearing, smell, taste and somatosensory processing” and interoception and proprioception. Unpleasant experiences in this domain included hypersensitivity to stimuli, illusions, hallucinations, dissolution of perceptual objects, distortions in time and space, and sensations appearing dreamlike, as if in a fog.

 

The Affective domain consisted of changes in the type, frequency, or intensity of emotions. For many the affective experiences were pleasant including bliss and euphoria, sometimes verging on mania. But, unpleasant experiences were very frequent and involved both increased and decreased emotionality including anxiety fear, panic, re-experiencing trauma, irritability, anger, and paranoia with 82% reporting it. For some flat affect occurred with a loss of swings in emotion.

 

The Somatic domain consisted of “changes in bodily functioning or physiological processes.” Unpleasant experiences in this domain included sleep disruption, feelings of pressure, tension, and hot and cold, electricity like voltages or currents through the body sometimes resulting in involuntary movements.

 

The Conative domain consisted of “changes in motivation or goal-directed behaviors.” Unpleasant experiences in this domain included loss of desire for previously enjoyed activities and loss of motivation to achieve goals.

 

The Sense of Self domain consisted of “changes in how a practitioner conceives of himself or herself over time.” Unpleasant experiences in this domain including a dissolution of boundaries between the individuals and others and the environment, loss of a sense of ownership of thoughts, emotions and agency (the doer), and loss of a sense of self entirely.

 

The Social domain consisted of “changes in interpersonal activities or functioning, including level of engagement, quality of relationships, or periods of conflict, isolation or withdrawal.” Unpleasant experiences in this domain included problems re-integrating into society after a retreat or intensive practice, impaired functioning at work or with family, and doubt and loss of faith. In fact, many of the negative experiences bled over into everyday life affecting all social interactions.

 

These findings need to be kept in perspective as most experience with meditation are pleasant and positive and even the negative experiences are mainly brief and manageable. But the results emphasize that it’s not all what people are led to believe. It can turn unpleasant or even ugly. It is important that this be taught and managed in the meditation community. In the monasteries this is well understood and managed. But in the secular world, these negative experiences are rarely taught, understood, reacted to properly, or managed. For many negative experiences can lead to stopping practice, but for others they can lead to grave psychological harm. It is important that the practitioner be made aware of these possible experiences before they begin, so they are better able to understand them a handle them astutely.

 

Meditation should not be engaged in blindly without proper instruction. It can produce great benefit but sometimes great harm. In order to maximize the benefits and minimize the harm proper education and management is needed.

 

“Emotions that come up during meditation represent one of two things: 1) undigested past negative emotions that are rising up to be processed, or 2) a present-moment experience of raw emotion from something happening now, which can be positive or negative. Either way, it can make for an uncomfortable meditation and is one of the most common reasons people stop meditating.” – Trista Thorp

 

 

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

 

Lindahl, J. R., Fisher, N. E., Cooper, D. J., Rosen, R. K., & Britton, W. B. (2017). The varieties of contemplative experience: A mixed-methods study of meditation-related challenges in Western Buddhists. PLoS ONE, 12(5), e0176239. http://doi.org/10.1371/journal.pone.0176239

 

Abstract

Buddhist-derived meditation practices are currently being employed as a popular form of health promotion. While meditation programs draw inspiration from Buddhist textual sources for the benefits of meditation, these sources also acknowledge a wide range of other effects beyond health-related outcomes. The Varieties of Contemplative Experience study investigates meditation-related experiences that are typically underreported, particularly experiences that are described as challenging, difficult, distressing, functionally impairing, and/or requiring additional support. A mixed-methods approach featured qualitative interviews with Western Buddhist meditation practitioners and experts in Theravāda, Zen, and Tibetan traditions. Interview questions probed meditation experiences and influencing factors, including interpretations and management strategies. A follow-up survey provided quantitative assessments of causality, impairment and other demographic and practice-related variables. The content-driven thematic analysis of interviews yielded a taxonomy of 59 meditation-related experiences across 7 domains: cognitive, perceptual, affective, somatic, conative, sense of self, and social. Even in cases where the phenomenology was similar across participants, interpretations of and responses to the experiences differed considerably. The associated valence ranged from very positive to very negative, and the associated level of distress and functional impairment ranged from minimal and transient to severe and enduring. In order to determine what factors may influence the valence, impact, and response to any given experience, the study also identified 26 categories of influencing factors across 4 domains: practitioner-level factors, practice-level factors, relationships, and health behaviors. By identifying a broader range of experiences associated with meditation, along with the factors that contribute to the presence and management of experiences reported as challenging, difficult, distressing or functionally impairing, this study aims to increase our understanding of the effects of contemplative practices and to provide resources for mediators, clinicians, meditation researchers, and meditation teachers.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5443484/

Improve Sleep with Diabetes with Yoga

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Improve Sleep with Diabetes with Yoga

 

By John M. de Castro, Ph.D.

 

“yoga stimulates the organs which in turn improves metabolic activities. This means that the chemical transformations within a cell are carried out more efficiently. This makes it a highly beneficial exercise for those suffering from diabetes” – Aruna Rathod Panvell

 

Diabetes is a major health issue. It is estimated that 30 million people in the United States and nearly 600 million people worldwide have diabetes and the numbers are growing. Type II Diabetes results from a resistance of tissues, especially fat tissues, to the ability of insulin to promote the uptake of glucose from the blood. As a result, blood sugar levels rise producing hyperglycemia. Diabetes is the 7th leading cause of death in the United States. In addition, diabetes is heavily associated with other diseases such as cardiovascular disease, heart attacks, stroke, blindness, kidney disease, and circulatory problems leading to amputations. As a result, diabetes doubles the risk of death of any cause compared to individuals of the same age without diabetes.

 

Type 2 diabetes is a common and increasingly prevalent illness that is largely preventable. One of the reasons for the increasing incidence of Type 2 Diabetes is its association with overweight and obesity which is becoming epidemic in the industrialized world. A leading cause of this is a sedentary life style. Unlike Type I Diabetes, Type II does not require insulin injections. Instead, the treatment and prevention of Type 2 Diabetes focuses on diet, exercise, and weight control. Recently, mindfulness practices have been shown to be helpful in managing diabetes. A mindfulness practice that combines mindfulness with exercise is yoga and it has been shown to be helpful in the treatment of Type II Diabetes.

 

In today’s Research News article “Effect of yoga and aerobics exercise on sleep quality in women with Type 2 diabetes: a randomized controlled trial.” (See summary below or view the full text of the study at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5612039/ ), Ebrahimi and colleagues recruited adult women with diabetes and randomly assigned them to a 12-week program of yoga practice, running on a treadmill, or a control condition. Yoga consisted of postures, breathing exercises and relaxation and was practiced for 90 minutes three times per week while running on a treadmill was practiced for 30 minutes 3 times per week. They were measured before, at 6 weeks, and after training for sleep quality.

 

They found that yoga but not either running or the control condition produced a significant improvement in sleep quality at 6-weeks and at the end of training. The improvements included decreased time to fall asleep, longer duration of sleep, greater sleep efficiency, fewer sleep medications and sleep disturbances, and better daytime function. Hence, participation in yoga practice was found to markedly improve sleep in diabetic women.

 

It is suspected, but nor established, that the improvements in sleep improve the quality of life with diabetes. The fact that aerobic exercise did not produce similar improvements suggests that it was the mindfulness component and not the exercise component of yoga practice that was responsible for the improvements. It is known that mindfulness practices improve sleep and diabetes. It remains for future research to establish the causal connections between the two effects of mindfulness.

 

So, improve sleep with diabetes with yoga.

 

“Regular practice of yoga does reduce blood sugar levels, the blood pressure, weight, the rate of progression to the complications, and the severity of the complications as well. The symptoms are also reduced to a great extent, so are number of diabetes related hospital admissions.” – Sujit Chandratreya

 

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

 

Ebrahimi, M., Guilan-Nejad, T. N., & Pordanjani, A. F. (2017). Effect of yoga and aerobics exercise on sleep quality in women with Type 2 diabetes: a randomized controlled trial. Sleep Science, 10(2), 68–72. http://doi.org/10.5935/1984-0063.20170012

 

Abstract

OBJECTIVE

The aim of this study was investigating the effect of 12 weeks of yoga and aerobic exercise (running on a treadmill) on the sleep quality in women with Type 2 diabetes.

MATERIALS AND METHODS

39 diabetic women were selected from Semnan city with the mean age of 46.85±3.35 years, weight of 69.79±17.18 kg, height of 155.03±5.00, BMI of 29.64±5.00 kg/m2 who had a background of diabetes for 6.46±2.69 years. They were then randomly divided into yoga exercise (n=15), aerobic exercise (n=13), and control group (n=11). The exercise program was performed for 12 weeks, three sessions per each week. In order to measure the sleep quality, the Pittsburgh Sleep Quality Index (PSQI) was used. The data were analyzed by non-parametric wilcoxon and Kruskal-Wallis Test at significance level of p<0.05.

RESULTS

Overall score of sleep quality improved after six (p=0.001) and 12 (p=0.001) weeks of yoga exercise. Also, significant effect was observed after 6 weeks of aerobic exercise (p=0.039). However, the positive effect was diminished to under significant levels after 12 weeks of aerobic exercise (p=0.154). Kruskal-Wallis Test showed significant differences between yoga and aerobic groups after 12 weeks of exercise (p=0.002). No significant differences were observed in control groups in all situation.

CONCLUSIONS

It can be concluded that yoga exercise is more effective in improving the sleep quality in comparison with the same course of aerobic exercise in women suffering from diabetes Type 2. Thus, yoga exercise can be suggested to these patients.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5612039/

Improve Activity and Quality of Life in High Risk Cardiac Patients with Tai Chi

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Improve Activity and Quality of Life in High Risk Cardiac Patients with Tai Chi

 

By John M. de Castro, Ph.D.

 

“We thought that Tai Chi might be a good option for these people because you can start very slowly and simply and, as their confidence increases, the pace and movements can be modified to increase intensity.” – Elena Salmoirago-Blotcher

 

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

 

Contemplative practices, such as meditation, tai chi, and yoga, have also been shown to be helpful for heart health. In addition, mindfulness practices have also been shown to be helpful for producing the kinds of other lifestyle changes needed such as smoking cessation, weight reduction and stress reduction.  Tai Chi and Qigong are ancient mindfulness practices involving slow prescribed movements. They are gentle and completely safe, can be used with the elderly and sickly, is inexpensive to administer, can be performed in groups or alone, at home or in a facility or even public park, and can be quickly learned. In addition, they can also be practiced in social groups without professional supervision. This can make it fun, improving the likelihood of long-term engagement in the practice. Since Tai Chi is both a mindfulness practice and an exercise, it may be an acceptable and effective treatment for the 60% of cardiac patients who refuse participation in more traditional cardiac rehabilitation programs.

 

In today’s Research News article “Tai Chi Is a Promising Exercise Option for Patients with Coronary Heart Disease Declining Cardiac Rehabilitation.” (See summary below or view the full text of the study at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5721863/ ), Salmoirago‐Blotcher and colleagues recruited cardiac patients who were physically inactive and offered them participation in group Tai Chi practices for 30 minutes per session. The participants were randomly assigned to one of two levels of practice, Lite and Plus. In the Lite condition practice occurred 2 times per week for 12 weeks. In the Plus condition practice occurred 3 times per week for 12 weeks followed by 4 weeks of twice a week practices and 8 weeks of once a week practice. Patients were measured before treatment and at 3, 6, and 9 months later. They were measured for acceptability and participation rates in the clinic and at home. They were also measured for physical activity and aerobic fitness with stress test, body size, anxiety, and depression.

 

Retention rates in the program were excellent with 90% of the Lite group and 84% of the Plus group still participating at the 9-month follow-up. There were no cardiac related adverse events during the study and most participants indicated that the program was acceptable and enjoyable. The Plus condition resulted in significant increases in the patients’ levels of physical activity and self-reported quality of life and decreases in body weight, but not improvement in aerobic fitness. Hence, the 6-month Plus Tai Chi program was safe and acceptable and produced measurable improvements in the patients activity levels and quality of life.

 

The high acceptability and retention rates are particularly important as these patients had declined participation in more traditional cardiac rehabilitation programs. They stated that they feared that the traditional programs would be too stressful and potentially harmful. But, Tai Ch practice was perceived as acceptable and not dangerous. Hence, the program was successful in getting these reluctant patients more physically active. The hope is that this would overcome their reluctance to engage in more strenuous programs and eventually lead to participation and improvement in aerobic fitness levels. This would be a breakthrough in the treatment of these very high-risk patients.

 

So, improve activity and quality of life in high risk cardiac patients with Tai Chi.

 

“Tai chi may be a useful form of exercise for cardiac rehab programs, as it’s safe for high-risk patients. Findings also suggest that tai chi alone may be beneficial for patients who are unwilling to participate in a rehab program.” – CardioSmart

 

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

 

Elena Salmoirago‐Blotcher, Peter M. Wayne, Shira Dunsiger, Julie Krol, Christopher Breault, Beth C. Bock, Wen‐Chih Wu, Gloria Y. Yeh, Tai Chi Is a Promising Exercise Option for Patients With Coronary Heart Disease Declining Cardiac Rehabilitation. J Am Heart Assoc. 2017 Oct; 6(10): e006603. Published online 2017 Oct 11. doi: 10.1161/JAHA.117.006603

 

Clinical Perspective

What Is New?

Compared with a shorter intervention, a 6‐month tai chi exercise intervention was safe, feasible, and enjoyable and increased moderate‐to‐vigorous physical activity among deconditioned patients with coronary heart disease who had declined enrollment in cardiac rehabilitation.

Other benefits included weight loss and improvements in quality of life.

This is the first study showing that tai chi may improve exercise behaviors in this high‐risk population.

What Are the Clinical Implications?

Tai chi is a promising and safe exercise alternative for patients with coronary heart disease who are unable or unwilling to attend traditional cardiac rehabilitation.

If proved effective in larger studies, tai chi could be offered as an alternative exercise option within existing cardiac rehabilitation programs or within the context of community‐based rehabilitation programs.

Abstract

Background

More than 60% of patients decline participation in cardiac rehabilitation after a myocardial infarction. Options to improve physical activity (PA) and other risk factors in these high‐risk individuals are limited. We conducted a phase 2 randomized controlled trial to determine feasibility, safety, acceptability, and estimates of effect of tai chi on PA, fitness, weight, and quality of life.

Methods and Results

Patients with coronary heart disease declining cardiac rehabilitation enrollment were randomized to a “LITE” (2 sessions/week for 12 weeks) or to a “PLUS” (3 sessions/week for 12 weeks, then maintenance classes for 12 additional weeks) condition. PA (accelerometry), weight, and quality of life (Health Survey Short Form) were measured at baseline and 3, 6, and 9 months after baseline; aerobic fitness (stress test) was measured at 3 months. Twenty‐nine participants (13 PLUS and 16 LITE) were enrolled. Retention at 9 months was 90% (LITE) and 88% (PLUS). No serious tai chi–related adverse events occurred. Significant mean between group differences in favor of the PLUS group were observed at 3 and 6 months for moderate‐to‐vigorous PA (100.33 min/week [95% confidence interval, 15.70–184.95 min/week] and 111.62 min/week; [95% confidence interval, 26.17–197.07 min/week], respectively, with a trend toward significance at 9 months), percentage change in weight, and quality of life. No changes in aerobic fitness were observed within and between groups.

Conclusions

In this community sample of patients with coronary heart disease declining enrollment in cardiac rehabilitation, a 6‐month tai chi program was safe and improved PA, weight, and quality of life compared with a 3‐month intervention. Tai chi could be an effective option to improve PA in this high‐risk population.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5721863/

What’s wrong with the Idea of an Afterlife

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What’s wrong with the Idea of an Afterlife

 

By John M. de Castro, Ph.D.

 

“I regard the brain as a computer which will stop working when its components fail. There is no heaven or afterlife for broken down computers; that is a fairy story for people afraid of the dark.” – Stephen Hawking

“I am not interested in the afterlife. Religion is supposed to be about losing your ego, not preserving it eternally in optimum conditions.” – Karen Armstrong

 

The idea of an afterlife has been important throughout history and is a dominant theme is most religions. It is also a recurrent theme in literature and the media. The question of whether there is an afterlife has been discussed, argued, and preached about for centuries. Yet we do not have clearly verifiable empirical evidence to confirm or deny the concept. Some rely on scriptures as their evidence, but many are skeptical of writings dating from primitive times. So, the argument rages.

 

The biggest problem with the idea of an afterlife is the word itself (I prefer to use the word afterexistence). The idea of an afterlife can be interpreted, I believe correctly, as referring to what if anything transpires after life is over. The problem is that it can also be interpreted as a life that occurs following death. This is where the problem begins. People think of it as a life. This should be easily seen a patently incorrect. Life ceases at death. All of the physical processes that make up a living thing are either terminated or in the process of termination at the point of death. Death clearly means life is over. So the belief that there is life after death is completely contradictory to what actually happens in death.

 

Much of the argument follows from this misinterpretation. Atheists see that the physical processes cease and conclude, with impeccable logic, that there is no life after death. But, theists believe, and I emphasize the word believe, that the deity will somehow preserve us, pretty much as we are (“in his own image and likeness”) and bring us to a reward for our actions during life.

 

Maybe the problem with answering the question of an after existence comes from a reliance on logic, reason, and concepts that have their origin and existence in the physical realm. We’re in essence using the tools from the physical processes of the brain to try to reach a conclusion about whether there’s a non-physical reality. These processes were developed to understand and control the physical world. So, they would seem unsuited to exploring whether there’s something beyond the physical. Perhaps if we rely instead upon what we’re experiencing in the present moment, not what we think about it, but experience itself, we might be in a better position to explore the questions.

 

There is an important reframing of the question characterized by the quote “We are not human beings having a spiritual experience. We are spiritual beings having a human experience.” – Pierre Teilhard de Chardin. What this quote captures is a notion to turn existence as we see it inside out. Rather than see the physical world as true and wonder whether there’s something more, whether the spiritual is real or imagined, we can see the spiritual world as true and wonder whether there’s something more, whether the physical is real or imagined. If you take the later interpretation it radically changes how we view an after existence.

What prompts the strong human tendency to believe in an afterlife is the sense we have from our experience that there is something more. That sense comes from a clear experience we have that there is a presence, an awareness, an essence, a spirit that is aware of all that is going on but is not part of it. We can see the impermanence of all things physical. They rise up and they fall away. But this presence, this awareness is unchanging. It has been the same since birth to the present moment. What it is experiencing has changed and is impermanent, but what’s experiencing it has not.

 

If something is always the same even as the physical makeup of our bodies change from birth, to maturity, to old age, then it’s a simple extrapolation that that something should continue when the ultimate physical change, death, occurs. The presence, the awareness, the essence, the spirit persists. What that would be like is hard to imagine, an existence without input from the senses, without thought or memory, without concepts or language, without motivations or choices, without a self or personality. But, this is exactly the conclusion that this logic leads to.

 

Could there be a rebirth or what some people call a reincarnation. Why not? If the spirit, the awareness, the presence, can create a physical existence once, why not do it again? For that matter, why not thousands of times? We don’t have an answer to these questions. We can only judge its logical possibility if you assume that “We are spiritual beings having a human experience.”

 

All of this leads back to the problem with the idea of an afterlife; that there’s continuing physical existence after death. This seems, to put it mildly, unlikely. But, if we simply look at our experience, our awareness, we can come to a completely different way of looking at life and death. We can see that the one core real thing that escapes impermanence, the awareness, the presence, the essence, the spirit, the essence, that is always the same and never changing will not stop or change due to death, but will continue into an after existence.

 

“I don’t believe in any particular definition of the afterlife, but I do believe we’re spiritual creatures and more than our biology and that energy cannot be destroyed, but can change. I don’t know what the afterlife is going to be, but I’m not afraid of it.” –Alan Ball

CMCS – Center for Mindfulness and Contemplative Studies

 

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