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

 

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

Improve Multiple Sclerosis’ Psychological Symptoms with Mindfulness

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Improve Multiple Sclerosis’ Psychological Symptoms with Mindfulness

 

By John M. de Castro, Ph.D.

 

“Learning a mind-body technique called “mindfulness meditation” seems to help people with multiple sclerosis cope with the depression, fatigue, and anxiety associated with the disease” – WebMD

 

Multiple Sclerosis (MS) is a progressive demyelinating disease which attacks the coating on the neural axons which send messages throughout the body and nervous system. It affects about 2 million people worldwide and about 400,000 in the U.S. It is most commonly diagnosed in people between the ages of 20 and 50 years.  Unfortunately, there is no cure for multiple sclerosis. There are a number of approved medications that are used to treat MS but are designed to lessen frequency of relapses and slow the progression of the disease, but they don’t address individual symptoms.

 

Although there is a progressive deterioration, MS is not fatal with MS patients having about the same life expectancy as the general population. Hence, most MS sufferers have to live with the disease for many years. So, quality of life becomes a major issue. Quality of life with MS is affected by fatigue, cognitive decrements, physical impairment, depression, and poor sleep quality. Indeed, clinically significant depression is present in 15% to 47% of MS patients. There is a thus a critical need for safe and effective methods to help relieve the symptoms of MS, reduce depression and improve quality of life. Mindfulness practices have been previously shown to improve depression, sleep quality, cognitive impairments, emotion regulation, and fatigue. It has also been shown to improve the symptoms of multiple sclerosis.  Yoga is a mindfulness practice that has the added feature of exercising and stretching the muscles.

 

In today’s Research News article “The Effectiveness of a Body-Affective Mindfulness Intervention for Multiple Sclerosis Patients with Depressive Symptoms: A Randomized Controlled Clinical Trial.” (See summary below or view the full text of the study at: https://www.frontiersin.org/articles/10.3389/fpsyg.2017.02083/full?utm_source=F-AAE&utm_medium=EMLF&utm_campaign=MRK_485496_69_Psycho_20171214_arts_A ), Tesio and colleagues examine the effectiveness of mindfulness training on the symptoms of Multiple Sclerosis (MS).

 

They recruited MS patients and randomly assigned them to receive either mindfulness training or psychoeducation. Mindfulness training consisted of 8 weekly 2.5-hour sessions of a modified Mindfulness-Based Stress Reduction (MBSR) program that included meditation, body scan, and yoga practices. It was modified with Sensorimotor psychotherapy that “emphasizes the use of somatic resources to attain and sustain a mindful disposition and integrates the concept of a stress response with the concept of a “window of tolerance.”  Psychoeducation occurred on a similar schedule and involved education on MS, stretching, and relaxation. Prior to and after the interventions and 6-months later the patients were measured for depression, anxiety, perceived stress, fatigue, illness perception, Functionality with MS, and neuropsychiatric symptoms.

 

They found that both mindfulness and psychoeducation programs produced significant decreases in depression, anxiety, and perceived stress, but the mindfulness treatment was significantly better at reducing depression (52% vs. 23% reductions in depression respectively). In addition, only mindfulness training produced a significant improvement in quality of life in the patients including improvements in contentment and thinking and fatigue. All of these effects were maintained and still significant at the 6-month follow-up, demonstrating that the interventions produced lasting positive effects.

 

These are interesting and important results that suggest the mindfulness training is a safe and effective treatment for the psychological suffering accompanying Multiple Sclerosis (MS), reducing anxiety, perceived stress and especially depression and improving the patients’ quality of life. Importantly, these effects endured for at least a half a year. The fact that the study contained an active control condition (psychoeducation) further strengthens the conclusions. Mindfulness training has been previously shown to reduce anxiety, perceived stress, and depression in a wide variety of healthy and sick individuals. So, it’s effectiveness with MS patients is not a surprise. But, it is important to make sure that any treatment is effective with each specific target group, and this study demonstrates that it is with MS patients.

 

So, improve multiple sclerosis’ psychological symptoms with mindfulness.

 

“MS is an unpredictable disease, People can go for months feeling great and then have an attack that may reduce their ability to work or take care of their family. Mindfulness training can help those with MS better to cope with these changes. Increased mindfulness in daily life may also contribute to a more realistic sense of control, as well as a greater appreciation of positive experiences that continue be part of life.” – Paul Grossman

 

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

 

Carletto S, Tesio V, Borghi M, Francone D, Scavelli F, Bertino G, Malucchi S, Bertolotto A, Oliva F, Torta R and Ostacoli L (2017) The Effectiveness of a Body-Affective Mindfulness Intervention for Multiple Sclerosis Patients with Depressive Symptoms: A Randomized Controlled Clinical Trial. Front. Psychol. 8:2083. doi: 10.3389/fpsyg.2017.02083

 

Purpose: Mindfulness interventions have been shown to treat depressive symptoms and improve quality of life in patients with several chronic diseases, including multiple sclerosis, but to date most evaluation of the effectiveness of mindfulness interventions in multiple sclerosis have used patients receiving standard care as the control group. Hence we decided to evaluate the effectiveness of a group-based body-affective mindfulness intervention by comparing it with a psycho-educational intervention, by means of a randomized controlled clinical trial. The outcome variables (i.e., depression, anxiety, perceived stress, illness perception, fatigue and quality of life) were evaluated at the end of the interventions (T1) and after a further 6 months (T2).

Methods: Of 90 multiple sclerosis patients with depressive symptoms (Beck Depression Inventory-II score greater than 13) who were randomized, 71 completed the intervention (mindfulness group n = 36; psycho-educational group n = 35). The data were analyzed with GLM repeated-measures ANOVA followed by pairwise comparisons.

Results: Per-protocol analysis revealed a time by group interaction on Beck Depression Inventory-II score, with the mindfulness intervention producing a greater reduction in score than the psycho-educational intervention, both at T1 and at T2. Furthermore, the mindfulness intervention improved patients’ quality of life and illness perception at T1 relative to the baseline and these improvements were maintained at the follow-up assessment (T2). Lastly, both interventions were similarly effective in reducing anxiety and perceived stress; these reductions were maintained at T2. A whole-sample intention-to-treat (ITT) analysis broadly confirmed the effectiveness of the mindfulness intervention.

Conclusion: In conclusion, these results provide methodologically robust evidence that in multiple sclerosis patients with depressive symptoms mindfulness interventions improve symptoms of depression and anxiety and perceived stress, modulate illness representation and enhance quality of life and that the benefits are maintained for at least 6 months.

https://www.frontiersin.org/articles/10.3389/fpsyg.2017.02083/full?utm_source=F-AAE&utm_medium=EMLF&utm_campaign=MRK_485496_69_Psycho_20171214_arts_A

Decrease Stroke Risk with Tai Chi or Qigong

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Decrease Stroke Risk with Tai Chi or Qigong

 

By John M. de Castro, Ph.D.

 

“One of the main issues that a stroke survivor experiences is a problem with balance. . .This is where tai chi can make a huge difference. With a complete focus on slow, controlled, and repetitive movements, tai chi is effective in improving one’s balance through dynamic motion and coordination”. Saebo

 

Every year, more than 795,000 people in the United States have a stroke and it is the third leading cause of death, killing around 140,000 Americans each year. A stroke results from an interruption of the blood supply to the brain, depriving it of needed oxygen and nutrients. This can result in the death of brain cells and depending on the extent of the damage produce profound loss of function. Strokes come in two varieties. The most common (87%) is ischemic stroke resulting from a blocked artery. But strokes can also occur due to leaking or rupture of a blood vessel in the brain, known as hemorrhagic stroke.

 

There are a number of risk factors for stroke that are unchangeable, such as family history, age, and genes. But there are a very large number of factors that are under our control including high blood pressure, smoking, high cholesterol, poor diet, sedentariness, and obesity. Given this list it is clear that basic physical fitness and exercise would be excellent for stroke prevention. The ancient mindful movement technique Tai Chi is a very safe form of gentle exercise that appears to be beneficial for stroke victims.

 

In today’s Research News article “Efficacy of Tai Chi and qigong for the prevention of stroke and stroke risk factors: A systematic review with meta-analysis.” (See summary below or view the full text of the study at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5690748/ ),

Lauche and colleagues review, summarize, and perform a meta-analysis of the effects of Tai Chi or Qigong practice on risk factors for Stroke. They did not find any trials that reported actual incidence of stroke, but found 21 research controlled trials that reported on risk factors for stroke, including hypertension, hyperlipidaemia, diabetes, overweight or obesity, or metabolic syndrome.

 

They found that the published research reported that Tai Chi or Qigong practice produced significant improvement in hypertension including reductions in both systolic and diastolic blood pressure. The studies also reported significant improvements in hyperlipidaemia, including lower levels of triglycerides, and LDL cholesterol, and higher levels of HDL cholesterol and in diabetes including fasting blood glucose levels and insulin sensitivity. Tai Chi or Qigong practice was also found to improve the body weight index in overweight and obese individuals. No adverse events were reported in any of the trials.

 

These results are remarkable in the breadth and extent of the effects of Tai Chi or Qigong practice on risk factors for stroke. Although there were no direct measures of stroke incidence the reductions in risk factors would predict a reduction, over the long-term of the likelihood and incidence of stroke. Lauche and colleagues, however, caution that the trials tended to be of low quality with considerable risk of bias. Hence, conclusions need to be tempered and the results needs to be confirmed with more highly controlled trials.

 

The review found evidence that Tai Chi or Qigong practices are safe, with no negative effects or adverse reactions. In addition, they can be implemented to large numbers of individuals at relatively low cost, can be conveniently practiced at home or in a clinic, and can be practiced alone or in groups. Also, since the practice is gentle and safe it can be used with frail, sickly or elderly individuals. Hence, Tai Chi or Qigong practice appears to be an excellent treatment for the reduction of the risk for stroke in vulnerable individuals.

 

So, decrease stroke risk with Tai Chi or Qigong.

 

“The main physical benefits of Tai Chi are better balance, improved strength, flexibility and aerobic endurance. Psycho-social benefits include less depression, anxiety and stress, and better quality of life.” – Ruth E. Taylor-Piliae

 

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

 

Lauche, R., Peng, W., Ferguson, C., Cramer, H., Frawley, J., Adams, J., & Sibbritt, D. (2017). Efficacy of Tai Chi and qigong for the prevention of stroke and stroke risk factors: A systematic review with meta-analysis. Medicine, 96(45), e8517. http://doi.org/10.1097/MD.0000000000008517

 

Abstract

Background:

This review aims to summarize the evidence of Tai Chi and qigong interventions for the primary prevention of stroke, including the effects on populations with major stroke risk factors.

Methods:

A systematic literature search was conducted on January 16, 2017 using the PubMed, Scopus, Cochrane Library, and CINAHL databases. Randomized controlled trials examining the efficacy of Tai Chi or qigong for stroke prevention and stroke risk factors were included. Risk of bias was assessed using the Cochrane Risk of Bias tool.

Results:

Twenty-one trials with n = 1604 patients with hypertension, hyperlipidaemia, diabetes, overweight or obesity, or metabolic syndrome were included. No trials were found that examined the effects of Tai Chi/qigong on stroke incidence. Meta-analyses revealed significant, but not robust, benefits of Tai Chi/qigong over no interventions for hypertension (systolic blood pressure: −15.55 mm Hg (95% CI: −21.16; −9.95); diastolic blood pressure: −10.66 mm Hg (95% CI: −14.90, −6.43); the homeostatic model assessment (HOMA) index (−2.86%; 95% CI: −5.35, −0.38) and fasting blood glucose (−9.6 mg/dL; 95% CI: −17.28, −1.91), and for the body mass index compared with exercise controls (−1.65 kg/m2; 95% CI: −3.11, −0.20). Risk of bias was unclear or high for the majority of trials and domains, and heterogeneity between trials was high. Only 6 trials adequately reported safety. No recommendation for the use of Tai Chi/qigong for the prevention of stroke can be given.

Conclusion:

Although Tai Chi and qigong show some potential more robust studies are required to provide conclusive evidence on the efficacy and safety of Tai Chi and qigong for reducing major stroke risk factors.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5690748/

Improve Calmness with Alternate Nostril Yoga Breathing

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Improve Calmness with Alternate Nostril Yoga Breathing

 

By John M. de Castro, Ph.D.

 

“alternate nostril breathing . . . it’s thought to harmonize the two hemispheres of the brain, resulting in a balanced in physical, mental and emotional well-being. While science has yet to really explore what might be going on in terms of hemispheric functioning during this practice, recent studies have confirmed some pretty powerful effects of this practice.” – Paula Watkins

 

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.

 

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 “Hemisphere specific EEG related to alternate nostril yoga breathing.” (See summary below or view the full text of the study at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5525313/ ), Telles and colleagues examine the effects of alternate nostril yoga breathing on brain activity and the emotional state of the practitioner. They recruited healthy adult practitioners of alternate nostril yoga breathing. They were randomly assigned on different days to either practice alternate nostril yoga breathing, breath awareness, or quiet sitting for 18 minutes. Before, during, and after each practice the electroencephalogram (EEG) was recorded from the scalp of the practitioners.

 

They found that during alternate nostril yoga breathing there was significantly decreased activity in the frontal lobes of the brain in both the Beta frequency band (13-30 cycles per second) of the EEG and the Theta frequency band (4-7.5 cycles per second). On the other hand, during quiet sitting there was increased Beta activity and decreased Alpha band (8-12 cycles per second) activity.

 

Theta activity in the EEG of the frontal lobe is associated with positive emotional states and memory activity. Beta activity is associated with increased alertness, excitement, and arousal. Alpha activity is associated with complex cognitive (thought) processes. Hence, during alternate nostril yoga breathing the EEG activity suggests that the practitioner goes into a state of relaxation (reduced arousal) while during quiet sitting the practitioner goes into a state of arousal with decreased thinking.

 

This study demonstrates that the different components of yoga practice may have strikingly different effects on the nervous system and the state of the practitioner. The results are interesting and verify that alternate nostril yoga breathing produces different changes in brain activity than breath awareness or quiet sitting. The results suggest that alternate nostril yoga breathing produces a relaxed, calm state. This further suggests that this technique might be useful for treating anxiety disorders. Indeed, there is evidence that alternate nostril yoga breathing calms the anxious individual.

 

So, improve calmness with alternate nostril yoga breathing.

 

““alternate nostril breathing,” is a simple yet powerful technique that settles the mind, body, and emotions. You can use it to quiet your mind before beginning a meditation practice, and it is particularly helpful to ease racing thoughts if you are experiencing anxiety, stress, or having trouble falling asleep.” – Melissa Eisler

 

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

 

Telles, S., Gupta, R. K., Yadav, A., Pathak, S., & Balkrishna, A. (2017). Hemisphere specific EEG related to alternate nostril yoga breathing. BMC Research Notes, 10, 306. http://doi.org/10.1186/s13104-017-2625-6

 

Abstract

Background

Previously, forced unilateral nostril breathing was associated with ipsilateral, or contralateral cerebral hemisphere changes, or no change. Hence it was inconclusive. The present study was conducted on 13 normal healthy participants to determine the effects of alternate nostril yoga breathing on (a) cerebral hemisphere asymmetry, and (b) changes in the standard EEG bands.

Methods

Participants were randomly allocated to three sessions (a) alternate nostril yoga breathing (ANYB), (b) breath awareness and (c) quiet sitting, on separate days. EEG was recorded from bilaterally symmetrical sites (FP1, FP2, C3, C4, O1 and O2). All sites were referenced to the ipsilateral ear lobe.

Results

There was no change in cerebral hemisphere symmetry. The relative power in the theta band was decreased during alternate nostril yoga breathing (ANYB) and the beta amplitude was lower after ANYB. During quiet sitting the relative power in the beta band increased, while the amplitude of the alpha band reduced.

Conclusion

The results suggest that ANYB was associated with greater calmness, whereas quiet sitting without specific directions was associated with arousal. The results imply a possible use of ANYB for stress and anxiety reduction.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5525313/

Reduce Depression by Improving Brain Responses with Mindfulness

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Reduce Depression by Improving Brain Responses with Mindfulness

 

By John M. de Castro, Ph.D.

 

“If we accept that you can’t control your thoughts or feelings, but rather focus on cultivating your awareness of them, and regulate their impact, without getting caught up with them, then life can be far less stressful. The important thing is to realize that the content of our thoughts and emotions is less important than how we let them affect us.” – Ray Williams

 

Clinically diagnosed depression is the most common mental illness, affecting over 6% of the population. Depression can be difficult to treat. It is usually treated with anti-depressive medication. But, of patients treated initially with drugs only about a third attained remission of the depression. After repeated and varied treatments including drugs, therapy, exercise etc. only about two thirds of patients attained remission. But, drugs often have troubling side effects and can lose effectiveness over time. In addition, many patients who achieve remission have relapses and recurrences of the depression.

 

One of the characterizing features of depression is flat affect. Depressed individuals do not appear to react emotionally to either positive or negative events in their lives. Good things do not improve their mood and bad things don’t worsen it. This lack of reactivity tends to interfere with recovery from depression. Mindfulness training is an alternative treatment for depression. It has been shown to be an effective treatment for depression and is also effective for the prevention of its recurrence. This suggests that mindfulness training may help to reverse the flat affect, the lack of emotional reactivity.

 

In today’s Research News article “Brief training in mindfulness may normalize a blunted error-related negativity in chronically depressed patients.” (See summary below or view the full text of the study at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5709439/ ), Fissler and colleagues employed an electrical response of the brain to the commission of an error, error related negativity, to measure non-reactivity in depressed patients and the effects of mindfulness training on this response.

 

They recruited adult depressed patients and healthy individuals as control participants. They were measured for depression both by clinical interview and self-report. Participants were asked to perform a sustained attention to response task in which single digits were presented and the participants were asked to press a space bar for all digits except the number 3. During the task, the Electroencephalogram (EEG) was recorded from the scalp to measure brain responses. The brain frontal lobe electrical response on correct trials was compared to that when errors were committed to measure error related negativity. After baseline measurement, the depressed patients were randomly assigned to either receive 2 weeks of mindfulness training or rest. The mindfulness training consisted of 25 minutes of meditation twice a day for 6 days per week. Resting depressed patients were asked to schedule rest periods on a similar schedule.

 

They found that the depressed patients were slower and made more errors on the sustained attention to response task than the health controls. In addition, the depressed patients had a significantly lower error related negativity in the EEG from the frontal lobe than controls, signifying less reactivity in these patients. They further compared the depressed patients who meditated to those who rested and found that both groups had decreased depression levels, but the meditators had significantly greater reductions in depression. Importantly, the depressed patients who meditated had an increased error related negativity response while the depressed patients who rested did not. This indicates that meditation improved depression and the brains electrical responses to events.

 

These are interesting and important results. It is well established that mindfulness training (meditation) significantly improves depression and this effect was repeated in this study. But, the results also suggest that meditation changes the brain of depressed patients, making it more responsive to environmental events. This suggests that meditation training may, to some extent, reverse the flat affect of depressed patients and that this occurs in combination with decreased depression. It cannot be established from this study if there is a causal connection between the flat affect and depression improvements. But, it is clear that mindfulness training (meditation) improves both.

 

So, reduce depression by improving brain responses with mindfulness.

 

“When unhappy or stressful thoughts occur, rather than taking them personally and merely reacting, mindfulness teaches you to observe such thoughts with friendly curiosity. You learn to catch negative patterns of thinking before they put you into a downward spiral. Over time, mindfulness can bring about long-term changes in mood and increased levels of happiness.” Sylvia Brafman

 

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

 

Fissler, M., Winnebeck, E., Schroeter, T. A., Gummbersbach, M., Huntenburg, J. M., Gärtner, M., & Barnhofer, T. (2017). Brief training in mindfulness may normalize a blunted error-related negativity in chronically depressed patients. Cognitive, Affective & Behavioral Neuroscience, 17(6), 1164–1175. http://doi.org/10.3758/s13415-017-0540-x

 

Abstract

The error-related negativity (ERN), an evoked-potential that arises in response to the commission of errors, is an important early indicator of self-regulatory capacities. In this study we investigated whether brief mindfulness training can reverse ERN deficits in chronically depressed patients. The ERN was assessed in a sustained attention task. Chronically depressed patients (n = 59) showed significantly blunted expression of the ERN in frontocentral and frontal regions, relative to healthy controls (n = 18). Following two weeks of training, the patients (n = 24) in the mindfulness condition showed a significantly increased ERN magnitude in the frontal region, but there were no significant changes in patients who had received a resting control (n = 22). The findings suggest that brief training in mindfulness may help normalize aberrations in the ERN in chronically depressed patients, providing preliminary evidence for the responsiveness of this parameter to mental training.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5709439/

Improve Diabetes and Diabetes Risk with Yoga

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Improve Diabetes and Diabetes Risk with Yoga

 

By John M. de Castro, Ph.D.

 

“It is well known that regular practice of yoga can help reduce levels of stress, enhance mobility, lower blood pressure and improve overall wellbeing. It is these benefits that many health experts believe can improve diabetes management and protect against other related medical conditions such as heart disease.” – Diabetes UK

 

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 12 Weeks of Yoga Therapy on Quality of Life and Indian Diabetes Risk Score in Normotensive Indian Young Adult Prediabetics and Diabetics: Randomized Control Trial.” (See summary below or view the full text of the study at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5713721/ ), Keerthi and colleagues recruited adult participants with diabetes, pre-diabetes, and healthy non-diabetics. All participants continued their normal therapy throughout the study while half the diabetics and pre-diabetics were randomly assigned to receive either 12 weeks of additional walking or yoga therapy for 45 minutes, three time per week. All participants were measured before and after the 12-week treatment period for fasting glucose, insulin, and insulin resistance, body size, blood pressure, diabetes risk, and quality of life.

 

They found that both the diabetic and pre-diabetic groups showed significant reductions after yoga therapy training in fasting glucose, insulin, and insulin resistance, and diabetes risk, and significant increases in quality of life. Hence, 12 weeks of yoga therapy improved both the metabolic and psychological state of both pre-diabetic and overtly diabetic individuals. These findings were in comparison to normal healthy participants and to pre-diabetic and diabetic groups who walked for a comparable period of time to the yoga therapy. This makes it unlikely that simply exercise was responsible for the observed group differences. Rather, the improvements were specifically due to participation in yoga. Future research needs to follow up to determine if the improvements are lasting.

 

These are encouraging results. Diabetes is epidemic worldwide and safe and effective additional treatments are greatly needed. The present study demonstrates that yoga therapy can help to prevent diabetes by improving the physical and mental states of individuals at high risk for diabetes. They also show that yoga practice can produce improvements in addition to standard therapy in overtly diabetic individuals. This suggests that yoga practice should be included in the standard treatment regimens for pre-diabetic and diabetic adults.

 

So, improve diabetes and diabetes risk with yoga.

 

“For those looking for how to prevent diabetes or gain relief from the disease, adopting a healthy lifestyle that incorporates yoga postures for diabetes can offer patients with the condition of its pre-indicators a new lease on life.” – Yoga U

 

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

 

Keerthi, G. S., Pal, P., Pal, G. K., Sahoo, J. P., Sridhar, M. G., & Balachander, J. (2017). Effect of 12 Weeks of Yoga Therapy on Quality of Life and Indian Diabetes Risk Score in Normotensive Indian Young Adult Prediabetics and Diabetics: Randomized Control Trial. Journal of Clinical and Diagnostic Research : JCDR, 11(9), CC10–CC14. http://doi.org/10.7860/JCDR/2017/29307.10633

 

Abstract

Introduction

India has become the epicentre for diabetes, a stress-related disorder affecting the working skills and day-to-day lifestyle management of younger population. Most of the studies have reported the effect of yoga on improving Quality of Life (QoL) in diabetic patients with other comorbidities. Till date, no randomized control trial reports are available to show the effect of yoga therapy on QoL and Indian Diabetes Risk Score (IDRS) in normotensive prediabetic and diabetic young individuals.

Aim

To determine the effect of 12 weeks of yoga therapy on QoL and IDRS among normotensive prediabetic and diabetic young Indian adults.

Materials and Methods

A randomized control trial was conducted in Endocrinology Outpatient Department (OPD). Normotensive participants (n=310) aged 18-45 years were divided into healthy controls (n=62), prediabetics (n=124) and diabetics (n=124). Study group subjects were randomly assigned to Group II (n=62, prediabetes-standard treatment), Group III (n=62, prediabetes-standard treatment + yoga therapy), Group IV (n=62, diabetes-standard treatment) and Group V (n=62, diabetes-standard treatment + yoga therapy). Flanagan QoL scale, IDRS questionnaire, Fasting Plasma Glucose (FPG) and insulin were assessed pre and post 12 weeks of intervention. Statistical analysis was done using Student’s paired t-test and one-way ANOVA.

Results

Pre-post intervention analysis showed significant improvement in QoL scale with p<0.01 in Group II and Group IV; p<0.001 in Group III and Group V respectively. There was significant reduction in IDRS in Group II (p<0.05); p<0.001 in Group III, Group IV and Group V respectively. Significant difference (p<0.001) in QoL scale and IDRS were found when study groups with standard treatment along with yoga therapy were compared to standard treatment alone.

Conclusion

Yoga therapy along with standard treatment for 12 weeks improved QoL and attenuated the diabetes risk among Indian prediabetics and diabetics compared to standard treatment alone.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5713721/

Lessen Fibromyalgia Pain with Mindfulness

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Lessen Fibromyalgia Pain with Mindfulness

 

By John M. de Castro, Ph.D.

 

“You’ve heard the expression “mind over matter,” but did you know that it’s a tried-and-true approach to easing many conditions, including fibromyalgia?” – Madeline Vann

 

Fibromyalgia is a mysterious disorder whose causes are unknown. It is very common affecting over 5 million people in the U.S., about 2% of the population with about 7 times more women affected than men. It is characterized by widespread pain, abnormal pain processing, sleep disturbance, and fatigue that lead to psychological distress. Fibromyalgia may also have morning stiffness, tingling or numbness in hands and feet, headaches, including migraines, irritable bowel syndrome, sleep disturbances, thinking and memory problems, and painful menstrual periods. The symptoms are so severe and debilitating that about half the patients are unable to perform routine daily functions and about a third have to stop work. Although it is not itself fatal, suicide rates are higher in fibromyalgia sufferers.

 

There are no completely effective treatments for fibromyalgia. Symptoms are generally treated with pain relievers, antidepressant drugs and exercise. But, these only reduce the severity of the symptoms and do not treat the disease directly. Mindfulness practices have also been shown to be effective in reducing pain from fibromyalgia. In today’s Research News article “Mindfulness Meditation for Fibromyalgia: Mechanistic and Clinical Considerations.” (See summary below or view the full text of the study at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5693231/ ), Adler-Neal and Zeidan review and summarize the published research literature on the employment of mindfulness training for the relief of fibromyalgia symptoms.

 

They report that “mindfulness interventions . . . are generally premised on (a) developing sustained attention to arising sensory, affective, and cognitive events, (b) recognizing such experiences as momentary and fleeting, and (c) attenuating reactions/judgments to said experiences. Mindfulness training reliably improves catastrophizing, anxiety, depression, mood, and stress. Thus, improvements in mood and cognitive flexibility could lead to greater pain relief by altering the way patients interpret/contextualize pain-related ruminations.”

 

They report that the research finds that mindfulness training, especially if tailored for fibromyalgia, significantly improves fatigue, stress, sleep, pain, pain coping, positive emotions, family stress, loneliness and global well-being in fibromyalgia patients. In addition, these benefits appear to be sustained for at least 2 months after the completion of training. Hence, mindfulness training would appear to be a safe and effective treatment for fibromyalgia.

 

The improvements produced by mindfulness training appear to be mediated by changes in the nervous system. It heightens activity in the brain cortical areas that underlie the cognitional and emotional evaluation of pain and decreased activation of brain thalamic areas that process sensory information. Hence, mindfulness training appears to alter the brain to improve mechanisms underlying attention and emotions and decrease sensory sensitivity to pain. This can deaden pain itself plus improve the non-judgmental and non-reactive awareness of the pain, reducing the suffering of fibromyalgia pain.

 

People with fibromyalgia suffer to an extent where some contemplate suicide. It is wonderful to see that relatively simple and safe mindfulness training can effectively reduce the suffering.

 

So, lessen fibromyalgia pain with mindfulness.

 

“While being mindful did make them more aware of pain or a symptom of their condition, it also helped them be open to something good happening and they had the choice to focus on the good. Many people spoke of trying to negotiate a balance in their feelings,” – Jaqui Long

 

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

 

Adler-Neal, A. L., & Zeidan, F. (2017). Mindfulness Meditation for Fibromyalgia: Mechanistic and Clinical Considerations. Current Rheumatology Reports, 19(9), 59. http://doi.org/10.1007/s11926-017-0686-0

 

Abstract

Purpose of Review

Fibromyalgia is a disorder characterized by widespread pain and a spectrum of psychological comorbidities, rendering treatment difficult and often a financial burden. Fibromyalgia is a complicated chronic pain condition that requires a multimodal therapeutic approach to optimize treatment efficacy. Thus, it has been postulated that mind-body techniques may prove fruitful in treating fibromyalgia. Mindfulness meditation, a behavioral technique premised on non-reactive sensory awareness, attenuates pain and improves mental health outcomes. However, the impact of mindfulness meditation on fibromyalgia-related outcomes has not been comprehensively characterized. The present review delineates the existing evidence supporting the effectiveness and hypothesized mechanisms of mindfulness meditation in treating fibromyalgia-related outcomes.

Recent Findings

Mindfulness-based interventions premised on cultivating acceptance, non-attachment, and social engagement may be most effective in decreasing fibromyalgia-related pain and psychological symptoms. Mindfulness-based therapies may alleviate fibromyalgia-related outcomes through multiple neural, psychological, and physiological processes.

Summary

Mindfulness meditation may provide an effective complementary treatment approach for fibromyalgia patients, especially when combined with other reliable techniques (exercise; cognitive behavioral therapy). However, characterizing the specific analgesic mechanisms supporting mindfulness meditation is a critical step to fostering the clinical validity of this technique. Identification of the specific analgesic mechanisms supporting mindfulness-based pain relief could be utilized to better design behavioral interventions to specifically target fibromyalgia-related outcomes.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5693231/

What’s Behind the Curtain

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What’s Behind the Curtain

 

By John M. de Castro, Ph.D.

 

“The ego’s survival relies on the defeat of [spiritual] truth because it is dependent allegiance to falsity and illusion. For one thing, spiritual truth challenges the ego’s presumption that it is sovereign. “ – David R. Hawkins

 

In the classic movie “The Wizard of Oz” Dorothy is cowed by the wizard in the hall of the Great and Powerful Oz. But her dog, Toto, is not in the least bit intimidated and pulls back a curtain revealing a little man. Suddenly, the voice of the wizard says “Pay no attention to that man behind the curtain!” But, the secret was out. Everything was controlled by the little man. He created an awe-inspiring illusion of a non-existent all powerful wizard. Everything that was believed was all an actively created illusion by the frightened little con artist. Once the illusion was revealed, then the essence of the Dorothy’s life problem could be directly addressed and rapidly solved, returning her home. But, first the illusion had to be unmasked.

 

This is a wonderful scene that can be viewed as a metaphor for our existence. There is something behind the curtain that is creating illusions that we believe and organize our lives around. Behind the curtain is the mind. It creates the illusion that there is a wizard; a thing called an “I”, a self that is in control. But, when we look behind the curtain we can see what’s actually there and see the illusion that the mind has created. The illusion is that there really isn’t a thing that was first named by Sigmund Freud, called the ego. The illusion of self is created by the mind by portraying an overriding integrated executive in charge of everything. We then identify with it totally, pledging allegiance and defending it without question. It is so effective that the first reaction people have when its existence is questioned is one of disbelief and incredulity. The concept of no-self is one of the most difficult to accept and understand.

 

When we look deeply and try to find the thing called self or ego, we are puzzled by the fact that we can’t find it. Meditate deeply, looking inside, and try to find a self. What’s revealed is that it can’t be found because it isn’t there. If there were a thing that was truly the self, then it wouldn’t come and go. It would always be there. But, when we’re not thinking about the self, it disappears. Here one second, gone the next. The key here is that the self only exists when we’re thinking. This suggests that it is a creation of the mind’s thought processes, a fiction and not a thing unto itself.

 

Reflecting about this thing we call the self and looking at it closely, it can be seen that it is not a singular entity, but a concept composed of multiple cognitive and memory processes. When one is asked to describe their self, they almost universally will recite a list of characteristics, gender, height, weight, eye and hair color, occupation, educational attainment, religious affiliation, ethnicity, place of birth, place in the family, etc. But, it is quickly clear that these are just labels and measures of the body and its history and not really a self. Upon further reflection, it becomes clear that the self is simply a creation of the mind, the thinking part of the being, a concept created from a composite of memories.

 

Years ago, I decided to try to understand the mind by looking in the dictionary at its definition. I found the mind defined as “that which thinks, feels, wills, perceives, the subject or seat of consciousness.” Upon reflection, I realized that this was simply pointing to set of processes that are carried out by the brain. After a while I had the insight to see that the key to the definition was the first two words, “that which.” It’s not what it does, but who or what carries them out. The next realization was that this didn’t solve the problem of where and what is the “that which.” The definition simply attempts to clarify the concept by renaming it as an entity called “that which.” It never really defined it, it just dodged the issue by calling it something else.

 

As it turns out the mind does not exist as a singular entity. It is a concept that ties together a number of mental processes, and memories as suggested by the definition. These mental processes are what assemble the memories, creating the illusion of self. Behind the curtain is not a little man after all, but rather simply a concept, called the mind, and it is that assemblage of memories and processes that creates the illusions that we use to guide our lives.

 

But, why does this all occur. Why do we need to create a self out nothing? First off, it’s adaptive. It helps organize our experiences into an organized whole, providing structure to them. Our minds are limited and require structure to properly process experiences. This also provides for the seeing of others also as selves, providing structure to the social community. This would have been very adaptive in the dangerous and difficult times of early human development. Seeing a unified self, motivates us to defend it. Seeing a group of selves to which we belong motivates us to defend the group and make our and the groups survival more likely.

 

These defensive functions of the ego, the self, are readily on display in deep meditation. It frequently occurs that as the mind quiets in deep meditation and the meditator begins to glimpse an insight, the self jumps in and changes the subject, eliciting discursive thought and mind wandering. Just when the meditator begins to touch upon the fringe of truth, the self pulls away. This is often accompanied by a little brief emotional fright. All of this suggests that the self is so important that it will be defended even from within the individual. The structure does what it has to do to defend itself and maintain the illusion.

 

This all raises a very important question, what is experiencing all of this? What is “that which?” What is seeing the illusion created by the mind? What is the “Dorothy” that experiences the illusion and at the appropriate time sees what’s behind the curtain. Many spiritual teachers have suggested that it is something called awareness. They have suggested that it is the essence of our being. It’s been called by many names, soul, Buddha nature, spirit, Atman, etc. But, is simply the unchanging ground of all experiences. All of this simply labels the phenomenon but does not explain it. At least it doesn’t explain it in ways the limited mind can understand. But it can be experienced. In fact, it is experienced all the time everywhere and always has been. It’s the self that has kept us from noticing it. It is the self that keeps the curtain drawn. It’s the self that is the frightened little many behind the curtain struggling to defend itself.

 

It is the function of meditation to set the stage to allow the curtain to be pulled back. By quieting the mind, meditation quiets the defenses. They are still there and most of the time rise up to prevent any real insight. But, every once in a great while the truth pops through. This can produce a breakthrough where the curtain is pulled back and the truth of existence is revealed. Meditation tricks the mind into letting its guard down.

 

What are the consequences of drawing back the curtain. For Dorothy, it allowed her to see that she always had the power to go home, to be fulfilled, to be happy, to be liberated. The same goes for when awareness pulls back the curtain on the self and sees that it really doesn’t exist, that everything was just an illusion. When that is fully penetrated, it allows us to see that we always had what we seek, we always were at home, we are already fulfilled, we are already happy, and that we always were liberated. We just had to pull back the curtain on the illusion of self to see the truth.

 

“This ego, this false pretender, whenever it arises grabs the seat of honor at the core of our being. It purports to speak for the whole of us, even though our various parts lack integration.” – Joseph Naft

 

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

Depressions Interferes with Mindfulness’ Relationship to Smoking

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Depressions Interferes with Mindfulness’ Relationship to Smoking

 

By John M. de Castro, Ph.D.

 

“There’s lots of self-judgment that goes on when you’re trying to do something difficult, like trying to quit smoking. Also, if we judge others, that can get us riled up, which can lead to smoking. We teach it as a way to learn to concentrate more but also to let go of judgment. When people have a craving, they can notice if they’re resisting or beating themselves up.” – Judson Brewer

 

“Tobacco use remains the single largest preventable cause of death and disease in the United States.” (Centers for Disease Control and Prevention). So, treating nicotine addiction and producing smoking cessation could greatly improve health. But, smoking has proved devilishly difficult to treat. There are a wide variety of methods and strategies to quit smoking which are to only a very limited extent effective. According to the National Institutes of Health, about 40% of smokers who want to quit make a serious attempt to do so each year, but fewer than 5% actually succeed. Most people require three or four failed attempts before being successful.

 

Cigarette smoking is highly related to depression. In addition, mindfulness has been shown to be negatively related to depression and is also effective in assisting smokers in quitting. Hence, examining the relationships between mindfulness, depression, and cigarette smoking may lead to better methods to quit smoking and prevent relapse. In today’s Research News article “Facets of Mindfulness Mediate the Relationship between Depressive Symptoms and Smoking Behavior.” (See summary below or view the full text of the study at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5222556/ ), Vinci and colleagues investigate the relationships of the facets of mindfulness of observing, describing, acting with awareness, and accepting without judging, with depression and cigarette smoking.

 

They recruited undergraduate students who smoked cigarettes and had them complete online measures of mindfulness, cigarette use, smoking consequences, and depression. They found that the higher the students’ levels of depression the more cigarettes they smoked per day. They also found that the higher the level of mindfulness accepting without judging the fewer cigarettes they smoked per day and the lower the expectation that smoking would decrease negative emotions like depression.

 

Applying a sophisticated multiple mediation statistical method to the data they found that depression increased mindful observing which in turn increased the expectation that smoking would improve negative emotions. In addition, they found that depression decreased mindfully accepting without judging which in turn decreased the expectation that smoking would improve negative emotions. In other words, depression worked through mindfulness facets to alter the students’ expectation that they would feel emotionally better after smoking.

 

The results suggest that the greater the students’ levels of mindful accepting without judging the lower the expectation that smoking would make them feel better and the lower their cigarette consumption. This suggests that improving the students’ abilities to accept things as they are without judgement would lower their beliefs that smoking a cigarette will make them feel emotionally better which would act, in turn, to decrease cigarette consumption. They also suggest that depression interferes with this by lowering the ability of accepting without judging and thereby increase the expectation of feeling better. In other words, depression interferes with mindfulness’ ability to lower expectations and cigarette smoking.

 

This study is correlative, so causal relationships cannot be concluded. But, the fact that mindfulness training has been found previously to both lower depression and cigarette smoking, suggests that the relationships discovered in the present study reflect underlying causal connections. These results provide a clearer perspective on how mindfulness training may improve the ability to overcome drug addictions, doing so by reducing the expectation that the drug will help them feel better emotionally.

 

So, increase mindfulness and reduce smoking.

 

“I noticed that people who have addictions and those who teach mindfulness speak the same language. Mindfulness teachers will tell you that stress is caused by craving. If you can let go of that craving, then your stress will dissolve, and practicing mindfulness is the way to do that.” – Judson Brewer

 

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

 

Vinci, C., Spears, C. A., Peltier, M. R., & Copeland, A. L. (2016). Facets of Mindfulness Mediate the Relationship between Depressive Symptoms and Smoking Behavior. Mindfulness, 7(6), 1408–1415. http://doi.org/10.1007/s12671-016-0582-0

 

Abstract

The relationship between cigarette smoking and depressive symptoms is well-established. Dispositional mindfulness has been associated with lower depressive symptoms, lower smoking dependence, and higher odds of smoking cessation. Given that mindfulness is multi-faceted, the current study examined which facets of mindfulness might mediate the relationship between depressive symptoms and smoking behavior. Participants (n = 72) completed the Smoking Consequences Questionnaire (SCQ), Center for Epidemiologic Studies Depression Scale (CESD), and Kentucky Inventory of Mindfulness Skills (KIMS; subscales-Observe, Describe, Acting with Awareness, Accepting without Judgment), and indicated number of cigarettes smoked per day (CPD). Simple mediation models (followed by multiple mediation when more than one facet was significant) tested whether mindfulness facets mediated the relationship between CESD and smoking behavior (CPD and SCQ subscales). Results indicated that 1) lower depressive symptoms were associated with higher Accepting without Judgment, which was related to lower Negative Reinforcement expectancies, 2) lower depressive symptoms were associated with increased Describe, which was associated with greater perceived Negative Consequences, 3) lower depressive symptoms were associated with higher Accepting without Judgment, which was associated with lower Negative Consequences expectancies, and 4) higher depressive symptoms were associated with higher scores on Observe, which related to both greater Positive Reinforcement and Negative Consequences expectancies. Greater Accepting without Judgment and Describe aspects of mindfulness may serve as protective factors in the relationship of depressive symptoms and smoking.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5222556/