Mindful Labor Day

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“Sometimes it’s important to work for that pot of gold.  But other times it’s essential to take time off and to make sure that your most important decision in the day simply consists of choosing which color to slide down on the rainbow.”  ~ Douglas Pagels

 

Labor Day is a National Holiday in the United States. It was designed to celebrate the accomplishments of the American worker, particularly organized labor. It is important to celebrate this holiday mindfully. Work is a major component of our lives, it dictates our income, contributes to our social lives, and for many people is an essential part of their self-concept and their self-worth. But rather than using the holiday to reflect on this important part of their lives, most people treat Labor Day mindlessly, as a time to vacation and party. Perhaps, though, it’s important to take at least a little time on this holiday to mindfully reflect on work.

 

To understand the importance of work we need only look at the Buddha’s Noble Eightfold Path. Two of the eight components are Right Actions and Right Livelihood. But, Right Livelihood is itself an action and it would seem that Right Livelihood should be contained in Right Actions and not a separate component. But, the Buddha included Right Livelihood as a separate component to underscore its importance for spiritual development. It’s his way of emphasizing that what one does for a living is an extremely important action. The Buddha taught that it was essential for spiritual development to only engage in work that produces greater happiness, wisdom, and well-being, and relieves suffering in ourselves and others and avoid jobs that produce harm.

 

We should take a mindful look at our occupations on Labor Day and ask whether they promote greater happiness, wisdom, and well-being, and relieves suffering or produces harm. In some case, the fact that it is Right Livelihood is obvious as with professions such as physician, social worker, peace negotiator, relief worker, therapist, etc. On the other hand, professions such as drug dealer, arms merchant, professional criminal, etc. are clearly not. But for most occupations it is much more difficult to discern whether or not they constitute Right Livelihood. This is a point for deep, mindful, exploration for Labor Day.

 

Working on an oil rig in the Gulf of Mexico produces a product, energy, that is needed for the well-being of virtually everyone. Without affordable energy, every aspect of the economy would collapse. So, working on the oil rig could be seen as promoting well-being and relieving suffering. On the other hand, there is potential for great environmental harm, including oil spills that directly pollute sensitive environments, or contributing to carbon dioxide emissions that can indirectly create great harm by contributing to global warming. So should someone on the eightfold path accept or reject a job working on an oil rig? The answer cannot be given by anyone other than the individual themselves. It is imperative that this be looked at deeply and objectively to determine for themselves if they are doing more harm than good. The primary spiritual impact of Right Livelihood is on the individual engaging in the occupation. So, the decision has to be theirs. That is not to say that experts or friends can’t or shouldn’t be consulted, but that ultimately the individual must decide for themselves and be willing to accept the potential consequences. Needless to say, this should be a focus for deep mindful reflection on Labor Day.

 

The labor movement itself has important consequences for ourselves and others and should also be explored mindfully on Labor Day. It grew out of great labor abuses that existed where unscrupulous employers took advantage of workers, demanding much and paying little. This is an example how great harm can be produced when the wealthy and powerful, as a result of greed, do not practice Right Livelihood. The Buddha taught that there was nothing wrong with being successful and accumulating wealth provided that this was done ethically and honestly, and it promoted the overall well-being of the community. But, for a time, this was not the case. This underscores how the notion of Right Livelihood doesn’t only apply to workers, but also to employers, financiers, Wall Street executives, politicians, etc.

 

The labor movement arose to counteract the rampant abuses of workers. By organizing the workers obtained strength in numbers. This allowed them to stand up to employers and demand better pay and working conditions. It truly exemplifies our interdependence. We are not alone, but rather, are intricately connected to everyone else. This is true for work in general. It is a productive point for mindful contemplation of how our work and in fact, our entire lives are connected to the work of others. If we’re a truck driver we’re totally dependent upon the people who make the trucks, produce the fuel, build the roads, insures, maintains, and repairs the vehicles, makes and enforces the laws governing the roadways, etc. But, we are also dependent upon the work or those who produce our food, make our clothes, build our houses, educate our children, defend and protect us, etc. Our work is interdependent with the work of everyone else. This is an important point for reflection on Labor Day.

 

I recently received an award for my work career. It was a wonderful boost for my ego and made me feel very good about myself. But, with a little mindful reflection, I realized that this was not my award solely. It could never have been achieved without the involvement of a vast array of people, colleagues, students, friends, family superiors, workers, direct reports, police, government, etc. and all of the people who they are dependent upon, and so forth. It couldn’t have been achieved without virtually everyone. It was really an award for a cooperative effort. This kind of thinking made me humble. It made me know that it was not about “I.” Rather, it’s about “we.” Mindful reflection about our work can help us to see the interconnectedness we have with every other living thing.

 

A major issue for Labor Day reflection is what happens in the course of our daily work. We can learn much about ourselves by mindfully examining what transpires at work. What happens can bring us great joy or great suffering, but most of the time, it just provides momentary satisfaction or dissatisfaction. It is the smaller moments that compose the majority of our work lives but they are crucial to our happiness or unhappiness at work. Applying mindfulness and reflection to how we react and our thoughts regarding the events at work, we can gain great insight into the workings of our minds and how they can produce unsatisfactoriness and unhappiness.

 

The fact that your boss failed to mention that your performance was very good that day may make you feel unappreciated at work. But, it is likely that your boss was preoccupied with her own problems. But, looking carefully at your thought process you can begin to see how your response was based on the needs of your own ego. Many people’s feelings of self-worth, or self-hatred for that matter, are built around their work. Not being recognized by a superior may threaten a fragile self-image and produce discomfort and resentment. Work is actually a wonderful opportunity to learn about yourself.

 

You may observe a coworker engaged in petty theft and not report it. Looking deeply at this event you may be able to see that you have a strong need to be liked and you feel that reporting the unethical behavior may cause others to dislike you or see you as a threat. In this case your need for social acceptance causes you to compromise your integrity. The fact that social approval was more important to you than ethics can be a revelation regarding your inner psychological landscape. Once again, work can teach you a lot.

 

There are actually many many events that happen at work every day, small and large, that reveal the workings of your mind and emotions. Applying mindfulness, noticing and being aware of your reactions and actions at work can change your ideas about yourself and change your actions at work and these can lead to greater understanding and acceptance. This, in turn, can lead to greater satisfaction and happiness. Mindfulness is a key. If you are not in the present moment, if you are not paying attention but rather reacting without thinking or noticing, if your mind is wandering and off task, then this splendid opportunity will be lost. So, vow to be mindful at work and become better and happier with the way you make your living.

 

So, on this Labor Day, vow to be mindful and take advantage of the opportunities provided at work to learn about yourself. Grow as a person and grow spiritually by making every work day a mindful work day.

 

“When people say, “This is the way to do it,” that’s not true. There are always many ways, and the way you choose should depend on the current context. You can’t solve today’s problems with yesterday’s solutions. So when someone says, “Learn this so it’s second nature,” let a bell go off in your head, because that means mindlessness. The rules you were given were the rules that worked for the person who created them, and the more different you are from that person, the worse they’re going to work for you. When you’re mindful, rules, routines, and goals guide you; they don’t govern you.” – Ellen Langer

 

CMCS – Center for Mindfulness and Contemplative Studies

 

10 Ways to Be More Mindful at Work

http://www.mindful.org/10-ways-mindful-work/

 

Mindfulness meditation melts away work-related stress

http://www.cbsnews.com/news/mindfulness-meditation-melts-away-work-related-stress/

 

Why We Need Mindfulness at Work

http://greatergood.berkeley.edu/article/item/why_we_need_mindfulness_at_work

 

 

Improve Physician Care of Patients and Themselves with Religious Practice

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By John M. de Castro, Ph.D.

 

“Patients need to believe in their doctor. An empathetic touch can make all the difference and also be the key to medical success. . . The tragedy of burnout is that it effaces genuine empathy, spirituality, and commitment. Nietzsche put it best: “Physician, heal thyself: Then wilt thou also heal thy patient.” – Tom Murphy

 

Stress is epidemic in the western workplace with almost two thirds of workers reporting high levels of stress at work. In high stress occupations burnout is all too prevalent. This is the fatigue, cynicism, emotional exhaustion, and professional inefficacy that comes with work-related stress. Healthcare and teaching are high stress occupations. It is estimated that over 45% of healthcare workers experience burnout with emergency medicine at the top of the list, over half experiencing burnout. Currently, over a third of healthcare workers report that they are looking for a new job. Nearly half plan to look for a new job over the next two years and 80% expressed interest in a new position if they came across the right opportunity.

 

Burnout frequently results from emotional exhaustion. This exhaustion not only affects the healthcare providers personally, but also the patients, as it produces a loss of enthusiasm, empathy, and compassion. Regardless of the reasons for burnout or its immediate presenting consequences, it is a threat to the healthcare providers and their patients. In fact, it is a threat to the entire healthcare system as it contributes to the shortage of doctors and nurses. Hence, preventing burnout has to be a priority. Mindfulness has been demonstrated to be helpful in treating and preventing burnout. Religiosity and spirituality are also known to help improve mental health and well-being.

 

In today’s Research News article “An exploration of the role of religion/spirituality in the promotion of physicians’ wellbeing in Emergency Medicine.” See:

https://www.facebook.com/ContemplativeStudiesCenter/photos/a.628903887133541.1073741828.627681673922429/1313533765337213/?type=3&theater

or see summary below or view the full text of the study at http://www.ncbi.nlm.nih.gov/pmc/articles/PMC4929145/, Salmoirago-Blotcher and colleagues surveyed emergency room physicians measuring burnout, maladaptive behaviors, malpractice, religiosity, religious affiliation, spirituality, private religious/spiritual practice, and religious commitment. They found that high levels of burnout were associated with being single or divorced, and not surprisingly with high numbers of patients seen, hours on call, and shifts each month. There were no significant relationships between religiosity/spirituality and burnout. They did find, however, that the greater the observance of a religious day of rest, the lower the levels of malpractice and maladaptive behaviors. In addition, the greater the attendance at religious services the lower the level of maladaptive behaviors.

 

These results are interesting and suggest that although not directly associated with burnout, religious practice was associated with higher quality of medical services provided to the patients, as evidenced by fewer malpractice suits, and the better care the physicians took of themselves, as evidenced by low maladaptive behaviors. The maladaptive behaviors included smoking, drug use and addiction, and alcohol use. It is interesting that the results were not due to the levels of spirituality or religiosity themselves but rather to participation in religious services and taking a religious day of rest. This suggests that the effects may be the result taking time off to go to church and rest may be important for physicians well-being. Since, this was a correlational study, however, it’s possible that the causation was in the opposite direction with the kinds of physicians who participated in religious practices also being the type of physicians who take better care of themselves and others.

 

So, improve physician care of patients and themselves with religious practice.

 

“We can’t afford to ignore the potential effect of spirituality and religion on health.”  – Alexandra Shields

 

CMCS – Center for Mindfulness and Contemplative Studies

 

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

 

Study Summary

Salmoirago-Blotcher, E., Fitchett, G., Leung, K., Volturo, G., Boudreaux, E., Crawford, S., … Curlin, F. (2016). An exploration of the role of religion/spirituality in the promotion of physicians’ wellbeing in Emergency Medicine. Preventive Medicine Reports, 3, 189–195. http://doi.org/10.1016/j.pmedr.2016.01.009

 

Abstract

Background: Burnout is highly prevalent among Emergency Medicine (EM) physicians and has significant impact on quality of care and workforce retention. The objective of this study was to determine whether higher religion/spirituality (R/S) is associated with a lower prevalence of burnout among EM physicians (primary outcome). A history of malpractice lawsuits and maladaptive behaviors were the secondary outcomes. Methods: This was a cross-sectional, survey-based study conducted among a random sample of physicians from the Massachusetts College of Emergency Physicians mailing list. Burnout was measured using a validated 2-item version of the Maslach Burnout Inventory. Maladaptive behaviors (smoking, drinking, and substance use) and medical malpractice were self-reported. R/S measures included organized religiosity, religious affiliation, private R/S practice, self-rated spirituality, religious rest, and religious commitment. Logistic regression was used to model study outcomes as a function of R/S predictors. Results: Of 422 EM physicians who received the invitation to participate, 138 completed the survey (32.7%). The prevalence of burnout was 27%. No significant associations were observed between burnout and R/S indicators. Maladaptive behaviors (adjusted OR = 0.42, CI: 0.19 to 0.96; p = 0.039) and history of medical malpractice (adjusted OR = 0.32; CI: 0.11 to 0.93; p = 0.037) were less likely among physicians reporting to be more involved in organized religious activity and to observe a day of rest for religious reasons, respectively. Conclusion: This study provides preliminary evidence for a possible protective association of certain dimensions of R/S on maladaptive behaviors and medical malpractice among EM physicians.

http://www.ncbi.nlm.nih.gov/pmc/articles/PMC4929145/

 

Improve the Brain’s Emotional Responses with Mindfulness

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By John M. de Castro, Ph.D.

 

“Meditation gives you the wherewithal to pause, observe how easily the mind can exaggerate the severity of a setback, and resist getting drawn back into the abyss.”— Richie Davidson

 

We’re very emotional creatures. Without emotion, life is flat and uninteresting. Emotions provide the spice of life. We are constantly having or reacting to emotions. We often go to great lengths in an attempt to create or keep positive emotions and conversely to avoid, mitigate, or get rid of negative emotions. They are so important to us that they affect mostly everything that we do and say and can even be determinants of life or death. Anger, fear, and hate can lead to murderous consequences. Anxiety and depression can lead to suicide. At the same time love, joy, and happiness can make life worth living. Our emotions also affect us physically with positive emotions associated with health, well-being, and longevity and negative emotions associated with stress, disease, and shorter life spans. The importance of emotions is only surpassed by our ignorance of them.

 

Emotions occur automatically and reflexively to particularly stimuli in the environment. For example, the sight of a snake almost universally evokes a fear response, or conversely the sight of a baby smiling almost universally evokes loving feelings. Psychologists have demonstrated that these reflexive emotional reactions can be transferred to other stimuli. This occurs in a process first described by Pavlov called classical conditioning. For example, seeing a snake in a flower pot can later produce fear responses to the flower pot itself. This is called emotional learning.

 

One of the most important effects of mindfulness training is improving emotion regulation. Research has demonstrated that people either spontaneously high in mindfulness or trained in mindfulness are better able to be completely in touch with their emotions and feel them completely, while being able to respond to them more appropriately and adaptively. In other words, mindful people are better able to experience yet control emotions. The influence of mindfulness training on emotional learning has not, however, been extensively studied.

 

In today’s Research News article “Mindfulness-Based Stress Reduction, Fear Conditioning, and The Uncinate Fasciculus: A Pilot Study.” See:

https://www.facebook.com/ContemplativeStudiesCenter/photos/a.628903887133541.1073741828.627681673922429/1312616582095598/?type=3&theater

or see summary below or view the full text of the study at:

http://www.ncbi.nlm.nih.gov/pmc/articles/PMC4908122/

Hölzel and colleagues randomly assigned adult participants to either receive an 8-week Mindfulness-Based Stress Reduction (MBSR) program or be placed on a wait-list. Prior to and after the 8-week training period, both groups were assessed for mindfulness, perceived stress, and emotion regulation ability. They were also tested with a 2-day fear conditioning emotional learning, extinction and retention of extinction procedure which occurred while the participants laid in a Magnetic Resonance Imaging (MRI) scanner. The conditioning occurred to red and blue lights paired with a mild electric shock. Then only one light and not the other was paired with shock so that the fear response to one would decline in strength (extinguish).

 

They found that the MBSR training produced significant improvements in mindfulness, emotion regulation and perceived stress. In addition, the more home practice the participants engaged in the greater the improvement. They found that the MBSR participants retained the fear conditioning from prior to, to after the conditioning while the control group did not. In addition, MBSR was found to produce a significant increase in the fiber density, axonal diameter, and myelination of the Uncinate fasciclus; in other words, it increased the size of this fiber tract that interconnects the limbic system to the frontal lobes. Aslo, the greater the increase in the size of the Uncinate, the stronger the increase in the strength of the fear conditioning.

 

It has been repeatedly demonstrated that mindfulness (MBSR) training increases emotion regulation and decreases stress responses. So, these results in the present study were no surprise. The increased retention of the fear conditioning found after mindfulness training is interesting and suggests that the training did what is was supposed to, increasing attentiveness to environmental stimuli and thus making the individual more responsive to them over longer periods. It is possible that mindfulness training, by improving emotion regulation and stress responding allowed for better appreciation and control of prior emotional conditioning. Hence, mindfulness training appears to make us better at being attentive to and regulating both our primary and secondary (learned) emotions.

 

The improved retention of the fear conditioning may also result from the increased size of the Uncinate fasciculus which connects the limbic system which is known to be involved in emotions to the frontal lobes which are known to be involved in emotion regulation. Hence, the MBSR training appears to have altered the brain to accentuate the processing and regulation of emotional signals. These kind of changes in brain structure, known as neuroplasticity, are commonly found after mindfulness training. In the case of the present study the change in the brain produced by mindfulness training appears to alter the individual’s responsiveness and control of their emotions.

 

So, improve the brain’s emotional responses with mindfulness.

 

“Mindfulness practice isn’t meant to eliminate thinking but aims rather to help us know what we’re thinking when we’re thinking it, just as we want to know what we’re feeling when we’re feeling it. Mindfulness allows us to watch our thoughts, see how one thought leads to the next, decide if we’re heading toward an unhealthy path, and if so, let go and change directions. It allows us to see that who we are is much more than a fearful or envious or angry thought. We can rest in the awareness of the thought, in the compassion we extend to ourselves if the thought makes us uncomfortable, and in the balance and good sense we summon as we decide whether and how to act on the thought.” – Sharon Salzberg

 

CMCS – Center for Mindfulness and Contemplative Studies

 

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

 

Study Summary

Hölzel, B. K., Brunsch, V., Gard, T., Greve, D. N., Koch, K., Sorg, C., … Milad, M. R. (2016). Mindfulness-Based Stress Reduction, Fear Conditioning, and The Uncinate Fasciculus: A Pilot Study. Frontiers in Behavioral Neuroscience, 10, 124. http://doi.org/10.3389/fnbeh.2016.00124

 

Abstract

Mindfulness has been suggested to impact emotional learning, but research on these processes is scarce. The classical fear conditioning/extinction/extinction retention paradigm is a well-known method for assessing emotional learning. The present study tested the impact of mindfulness training on fear conditioning and extinction memory and further investigated whether changes in white matter fiber tracts might support such changes. The uncinate fasciculus (UNC) was of particular interest in the context of emotional learning. In this pilot study, 46 healthy participants were quasi-randomized to a Mindfulness-Based Stress Reduction (MBSR,N = 23) or waitlist control (N = 23) group and underwent a two-day fear conditioning, extinction learning, and extinction memory protocol before and after the course or control period. Skin conductance response (SCR) data served to measure the physiological response during conditioning and extinction memory phases. Diffusion tensor imaging (DTI) data were analyzed with probabilistic tractography and analyzed for changes of fractional anisotropy in the UNC. During conditioning, participants were able to maintain a differential response to conditioned vs. not conditioned stimuli following the MBSR course (i.e., higher sensitivity to the conditioned stimuli), while controls dropped the response. Extinction memory results were not interpretable due to baseline differences. MBSR participants showed a significant increase in fractional anisotropy in the UNC, while controls did not (group by time interaction missed significance). Pre-post changes in UNC were correlated with changes in the response to the conditioned stimuli. The findings suggest effects of mindfulness practice on the maintenance of sensitivity of emotional responses and suggest underlying neural plasticity.

http://www.ncbi.nlm.nih.gov/pmc/articles/PMC4908122/

 

Practice Yoga and be Resilient to Stress

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By John M. de Castro, Ph.D.

 

“yoga is anti-aging, lowers blood pressure, and is beneficial for treating metabolic syndrome x. Waist circumference, blood sugar, and triglycerides. Yoga has been known to balance the endocrine system and hormones for centuries. Now it is also being recognized as a way to balance blood sugar levels and reduce the risk of diseases brought on by a classically western diet.” – Cheryl Walters
Stress is universal. We are constantly under some form of stress. In fact, if we don’t have enough stress, we seek out more. Stress actually can strengthen us. Muscles don’t grow and strengthen unless they are moderately stressed in exercise. Moderate mental stress can actually increase the size and connectivity of brain areas devoted to the activity. Moderate social stress can help us become more adept in social interactions. Moderate work stress can help us be more productive and improve as an employee, etc. So, stress can be a good thing promoting growth and flourishing. The key word here is moderate or what we called the optimum level of stress. Too little or too much stress can be damaging.

 

Unfortunately for many of us living in a competitive modern environment stress is all too often higher than desirable. In addition, many of the normal mechanisms for dealing with stress have been eliminated. The business of modern life removes opportunities for rest, working extra hours, and limiting or passing up entirely vacations to stay competitive. Persistently high levels of stress are damaging and can directly produce disease or debilitation increasing susceptibility to other diseases. Chronic stress can produce a condition called distress which can lead to headaches, upset stomach, elevated blood pressure, chest pain, and problems sleeping and can make other diseases worse.

 

It is beyond the ability of the individual to change the environment to reduce stress, so it is important that methods be found to reduce the individual’s responses to stress; to make the individual more resilient when high levels of stress occur. Contemplative practices including yoga practice have been shown to reduce the psychological and physiological responses to stress. Because of their ability to relieve stress, mindfulness trainings are increasingly being practiced by individuals and are even being encouraged in some workplaces.
In today’s Research News article “Heart Rate Variability, Flow, Mood and Mental Stress During Yoga Practices in Yoga Practitioners, Non-yoga Practitioners and People with Metabolic Syndrome.” See:

https://www.facebook.com/ContemplativeStudiesCenter/photos/a.628903887133541.1073741828.627681673922429/1311695092187747/?type=3&theater

or see summary below. Tyagi and colleagues investigate the ability of yoga practitioners to respond to and recover from stress. They recruited yoga practitioners who had been practicing for at least 6 months, comparable individuals who did not practice yoga, and individuals with metabolic syndrome. They had the participants relax in a reclining position and then challenged them with a stressful mental arithmetic task. During this time, they were measured for mood, flow, respiration, and cardiac activity with an Electrocardiogram (ECG). Flow is a “desirable state of positive arousal caused by the perception of subjective control with maximum physiological efficiency and the down-regulation of functions irrelevant for task fulfilment.”

 

They found that the yoga practitioners had greater flow and were in a better mood even before the stressful task and showed greater improvement in flow and mood after the task than the other groups. These included flow, total mood, and the mood components of tension, depression, fatigue, confusion, anxiety, and vigor. They also found that the yoga practitioners had lower heart rates and respiration rates than the other groups, had greater increases during the stressful task, and more rapid decreases afterward.

 

These are interesting results and replicate many previous results that the practice of yoga in general improves flow, mood, and physiological responses. This is not surprising as exercise in general is known to do this. What is new and significant is that yoga practice appears to improve resilience; that is, it results in vigorous responses to stress, but rapid recovery. Both of these responses are adaptive. By readying the physiology to cope with the effects of stress, it positions the individual to better withstand these effects. But, yoga also improves the recovery afterward preventing the stress effects to be prolonged and potentially damaging. As a result, yoga practitioners appear to better able to respond to and cope with stress, quickly and efficiently, without unnecessary prolonged physiological reactions.

 

So, practice yoga and be resilient to stress.

 

“Regular yoga practice creates mental clarity and calmness; increases body awareness; relieves chronic stress patterns; relaxes the mind; centers attention; and sharpens concentration. Body- and self-awareness are particularly beneficial, because they can help with early detection of physical problems and allow for early preventive action.” – Natalie Nevin

 

CMCS – Center for Mindfulness and Contemplative Studies

 

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

 

Study Summary

Tyagi, A., Cohen, M., Reece, J. Telles, S. and Jones. L. Heart Rate Variability, Flow, Mood and Mental Stress During Yoga Practices in Yoga Practitioners, Non-yoga Practitioners and People with Metabolic Syndrome. Appl Psychophysiol Biofeedback (2016). doi:10.1007/s10484-016-9340-2

Abstract

Heart Rate Variability (HRV) and respiratory sinus arrhythmia are directly associated with autonomic flexibility, self-regulation and well-being, and inversely associated with physiological stress, psychological stress and pathology. Yoga enhances autonomic activity, mitigates stress and benefits stress-related clinical conditions, yet the relationship between autonomic activity and psychophysiological responses during yoga practices and stressful stimuli has not been widely explored. This experimental study explored the relationship between HRV, mood states and flow experiences in regular yoga practitioners (YP), non-yoga practitioners (NY) and people with metabolic syndrome (MetS), during Mental Arithmetic Stress Test (MAST) and various yoga practices. The study found that the MAST placed a cardio-autonomic burden in all participants with the YP group showing the greatest reactivity and the most rapid recovery, while the MetS group had significantly blunted recovery. The YP group also reported a heightened experience of flow and positive mood states compared to NY and MetS groups as well as having a higher vagal tone during all resting conditions. These results suggest yoga practitioners have a greater homeostatic capacity and autonomic, metabolic and physiological resilience. Further studies are now needed to determine if regular yoga practice may improve autonomic flexibility in non-yoga practitioners and metabolic syndrome patients.

 

Detach from Depression with Mindfulness

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By John M. de Castro, Ph.D.

 

“People at risk for depression are dealing with a lot of negative thoughts, feelings and beliefs about themselves and this can easily slide into a depressive relapse. MBCT helps them to recognize that’s happening, engage with it in a different way and respond to it with equanimity and compassion.” – William Kuyken

 

Depression is epidemic. Major depressive disorder affects approximately 14.8 million American adults, or about 6.7 percent of the U.S. population age 18 and older in a given year. It also affects children with one in 33 children and one in eight adolescents having clinical depression. It is so serious that it can be fatal as about 2/3 of suicides are caused by depression. It makes lives miserable, not only the patients but also associates and loved ones, interferes with the conduct of normal everyday activities, and can come back repeatedly. Even after complete remission, 42% have a reoccurrence.

 

Depression appears to be the result of a change in the nervous system that can generally only be reached with drugs that alter the affected neurochemical systems. But, of the patients treated initially with drugs only about a third attain remission and even after repeated and varied treatments including drugs, therapy, exercise etc. only about two thirds of patients attain remission. In addition, the drugs can lose effectiveness over time and can have problematic side effects, So, it is important that other safe and effective treatments be identified.

 

Depression has also been long hypothesized to have roots in early childhood. Patterns of mother-child interactions are thought to produce different forms of attachment styles in the infant, including secure, insecure, avoidant, ambivalent, fearful, preoccupied, and disorganized attachment styles. All of these styles, save secure attachment style, have been found to be associated with depression.

 

Mindfulness training has been shown to be effective for depression alone or in combination with drug therapy. One way that mindfulness may effect depression is by altering the effects of attachment style on depression. In today’s Research News article “Mediating Role of Mindfulness as a Trait Between Attachment Styles and Depressive Symptoms.” See:

https://www.facebook.com/ContemplativeStudiesCenter/photos/a.628903887133541.1073741828.627681673922429/1310795515611038/?type=3&theater

or see summary below. Linares and colleagues investigate this hypothesis. They recruited over 500 adults and measured depression, emotional distress, mindfulness, decentering and attachment styles and statistically investigate the interrelationships between these variables.

 

They found that high levels of depression were associated with low mindfulness, decentering, and secure attachment styles and with high levels of anxiety and preoccupied and fearful attachment styles. The preoccupied and fearful attachment styles had primarily direct influences with depression. There were small but significant mediation effects for the non-judging facet of mindfulness and for decentering.

 

These results suggest that attachment styles do indeed affect depression, but mainly do so directly. Non-judging mindfulness and decentering are affected by attachment styles but only have a small effect on the attachment style effects on depression. As has been demonstrated repeatedly in the research literature, mindfulness reduces depression and attachment styles can increase depression, but appear to do so relatively independently. Since they seem to act on depression relatively independently, it may be reasonable to test the combination of mindfulness treatment and treatment for attachment styles for the relief of depression.

 

So, detach from depression with mindfulness.

 

CMCS – Center for Mindfulness and Contemplative Studies

 

“Mindfulness is a valuable practice for improving the cognitive symptoms of depression, such as distorted thinking and distractibility. It helps individuals recognize these more subtle symptoms, realize that thoughts are not facts and refocus their attention to the present.” – Margarita Tartakovsky

 

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

 

Study Summary

Linares L, Jauregui P, Herrero-Fernández D, Estévez A. Mediating Role of Mindfulness as a Trait Between Attachment Styles and Depressive Symptoms. J Psychol. 2016 Jul 28:1-16. [Epub ahead of print]  DOI: 10.1080/00223980.2016.1207591

 

Abstract

Attachment styles and dysfunctional symptoms have been associated. This relationship could be affected by metacognitive capacity. The aim of this study is to clarify the relationship between depressive symptoms, attachment styles, and metacognitive capacity. In addition, the mediating role of metacognition between attachment and depressive symptoms has been studied. A total of 505 participants recruited from the general population of the province of Bizkaia (Spain) completed questionnaires regarding depression, anxiety, mindfulness, decentering, and attachment. Results showed positive and significant relations between (a) dysfunctional symptoms and insecure attachment styles and (b) metacognitive capacity and secure attachment style. Additionally, the mediating role of metacognition between attachment and depressive symptoms was confirmed. Intervention in metacognitive abilities such as mindfulness could be a useful therapeutic tool for depressive symptoms.

 

Change your Brain for the Better with Mindfulness Based Stress Reduction

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By John M. de Castro, Ph.D.

 

“Neuroscientists have also shown that practicing mindfulness affects brain areas related to perception, body awareness, pain tolerance, emotion regulation, introspection, complex thinking, and sense of self. . . When we take a seat, take a breath, and commit to being mindful, particularly when we gather with others who are doing the same, we have the potential to be changed.” – Christina Congleton

 

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

 

The seemingly simple behavior of meditation is actually quite complex. Adding to the complexity is that there are a variety of different meditation techniques. To begin to understand exactly how meditation works to produce its benefit, it is important to determine what works best and what doesn’t. So, there is a need to test and compare the effects of a variety of techniques and variations. There has been some work investigating the neuroplastic changes resulting from a number of different types of meditation techniques. But more work is needed.

 

Mindfulness Based Stress Reduction (MBSR) is a practice widely used particularly to treat mental and physical conditions. It is, in fact, an amalgam of three mindfulness practice techniques; meditation, body scan, and yoga. It is not known if this combination of practices has the same effects on the nervous system as simple long-term meditation practice. In today’s Research News article “8-week Mindfulness Based Stress Reduction induces brain changes similar to traditional long-term meditation practice – A systematic review.” See:

https://www.facebook.com/ContemplativeStudiesCenter/photos/a.628903887133541.1073741828.627681673922429/1309864165704173/?type=3&theater

or see summary below. Gotink and colleagues review the published research literature on the effects of Mindfulness Based Stress Reduction (MBSR) training on the brain and compare it to the effects of long-term meditation. Participants in the studies were adults who were provided an 8-week MBSR program and had their brains scanned with functional Magnetic Resonance Imaging (f-MRI).

 

They found that the literature reported that 8 weeks of MBSR training produced changed activity and functional connectivity in the prefrontal cortex, hippocampus, insula, and cingulate cortex. These are all brain structures that are involved in emotion regulation and behavioral response inhibition and control. In addition, the studies report decreased activity and size of the amygdala. This is a structure involved in activation and emotionality. These are very similar to the neural changes that have been reported for long-term meditators. So, it would appear that and 8-week MBSR training is sufficient to produce major changes in the nervous system reflecting changes in the psychological and emotional aspects of the individual. The practitioner’s brain is changed in such a way as to make them better in charge of their emotions and behavior.

 

So, change your brain for the better with mindfulness based stress reduction.

 

“Noticing the differences between sense and story, between primary experience-dependent ‘bottom-up’ input and the secondary ‘top-down’ chatter of prior learning becomes a fundamental tool of the mindfulness approach. Once this distinction, this noticing of the contents of the mind, is readily accessible through intentional practice, the capacity to alter habitual patterns is created and the possibility becomes available for relief from self-preoccupied rumination, self-defeating thought-patterns, negative autobiographical narratives and maladaptive patterns of emotional reactivity.” – Daniel J. Siegel

 

CMCS – Center for Mindfulness and Contemplative Studies

 

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

 

Study Summary

Gotink RA, Meijboom R, Vernooij MW, Smits M, Hunink MG. 8-week Mindfulness Based Stress Reduction induces brain changes similar to traditional long-term meditation practice – A systematic review. Brain Cogn. 2016 Jul 15;108:32-41. doi: 10.1016/j.bandc.2016.07.001. [Epub ahead of print]

 

Highlights

  • Literature reports that long-term meditators show altered brain activations and structure.
  • Post-MBSR, prefrontal cortex, insula, cingulate cortex and hippocampus show similar results to traditional meditation.
  • In addition, the amygdala shows earlier deactivation, less gray matter and better connectivity.
  • These changes indicate a neuronal working mechanism of MBSR.

Abstract: The objective of the current study was to systematically review the evidence of the effect of secular mindfulness techniques on function and structure of the brain. Based on areas known from traditional meditation neuroimaging results, we aimed to explore a neuronal explanation of the stress-reducing effects of the 8-week Mindfulness Based Stress Reduction (MBSR) and Mindfulness Based Cognitive Therapy (MBCT) program.

Methods: We assessed the effect of MBSR and MBCT (N = 11, all MBSR), components of the programs (N = 15), and dispositional mindfulness (N = 4) on brain function and/or structure as assessed by (functional) magnetic resonance imaging. 21 fMRI studies and seven MRI studies were included (two studies performed both).

Results: The prefrontal cortex, the cingulate cortex, the insula and the hippocampus showed increased activity, connectivity and volume in stressed, anxious and healthy participants. Additionally, the amygdala showed decreased functional activity, improved functional connectivity with the prefrontal cortex, and earlier deactivation after exposure to emotional stimuli.

Conclusion: Demonstrable functional and structural changes in the prefrontal cortex, cingulate cortex, insula and hippocampus are similar to changes described in studies on traditional meditation practice. In addition, MBSR led to changes in the amygdala consistent with improved emotion regulation. These findings indicate that MBSR-induced emotional and behavioral changes are related to functional and structural changes in the brain.

Reduce Depression and PTSD Symptoms in Caregivers for Dying Children with Mindfulness

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By John M. de Castro, Ph.D.

 

“Mindfulness Self-Compassion turns the usual self-critical paradigm around and asks the care partner, in the midst of a difficult caregiving moment; become aware of the emotions that arise in the moment and where they reside in your body (Mindfulness), recognize that there are others who suffer in this way (Common Humanity), and then offer yourself what you need in the moment (Self-Kindness). Again, this is not to change the moment of suffering for the person you are caring for or for yourself, but because you are suffering too! In the end this supports both of you in a softer way and provides the circumstances, not necessarily for ‘cure’ but for healing.” – Sarel Rowe

 

Stress is epidemic in the western workplace with almost two thirds of workers reporting high levels of stress at work. In high stress occupations burnout is all too prevalent. This is the fatigue, cynicism, and professional inefficacy that comes with work-related stress. Burnout is associated with depression-like symptoms and often post-traumatic stress disorder (PTSD)-like symptoms. Healthcare is a high stress occupation. It is estimated that over 45% of healthcare workers experience burnout.

 

Providing care for the dying can be can be a very satisfying, rewarding, and even joyful experience. But, over time, caregiving can wear the caregiver out and can lead to burnout. Indeed, 62% of physicians involved with end of life care report symptoms of burnout. This is magnified many times when the patient is a child. This is supposed to be the beginning of life, not its end. It is often the case that caregivers for the dying become personally attached to their patient. With a child, that attachment becomes deep and profoundly emotional. This level of emotional stress is difficult to repeatedly endure. So, there is a need to find ways to help the healthcare professionals who provide care in general, but particularly for those working with children to cope with the stress and emotional drain.

 

It has recently been demonstrated that mindfulness training can help caregivers cope with the stress. It has also been shown to help to prevent burnout in multiple occupations and particularly in healthcare workers. So, it would make sense to investigate the effectiveness of mindfulness training in preventing burnout in healthcare workers providing end of life care to children. In today’s Research News article “Multimodal Mindfulness Training to Address Mental Health Symptoms in Providers Who Care for and Interact with Children in Relation to End-of-Life Care.” See:

https://www.facebook.com/ContemplativeStudiesCenter/photos/a.628903887133541.1073741828.627681673922429/1308949565795633/?type=3&theater

or see summary below. O’Mahoney and colleagues recruited palliative care and other health-care professionals who were involved in caring for terminally ill children. They received a 9-week mindfulness training program meeting once a week for 2 hours in the evening. They were measured before and after training for experiential avoidance, cognitive fusion (taking thoughts as true and upsetting), depression, burnout, and PTSD symptoms.

 

They found that the mindfulness training resulted in significant decreases in depression and post-traumatic stress disorder (PTSD) symptoms. These are interesting preliminary results. But, there is a need to follow this up with a randomized controlled trial to determine unequivocally if the training was responsible for the improvements. The effects do seem reasonable as mindfulness training has been shown in different contexts to reduce depression and improve PTSD symptoms. These findings simply extend these general understandings of the effects of mindfulness training to end of life care for children. But, again demonstrate the usefulness of mindfulness training to relieve the psychological effects of caregiving.

 

So, reduce depression and PTSD symptoms in caregivers for dying children with mindfulness.

 

CMCS – Center for Mindfulness and Contemplative Studies

 

“We are set up for short-term stress, but caregiving is long-term stress. Mindfulness works to inhibit the stress response. Most of us run around listening to our thoughts, and this is particularly true of caregivers, who are driven by the To-Do list. They are never at rest.” – Griffiths Vega

 

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

 

Study Summary

O’Mahony S, Gerhart J, Abrams I, Greene M, McFadden R, Tamizuddin S, Levy MM. A Multimodal Mindfulness Training to Address Mental Health Symptoms in Providers Who Care for and Interact With Children in Relation to End-of-Life Care. Am J Hosp Palliat Care. 2016 Jul 21. pii: 1049909116660688. [Epub ahead of print]

 

Abstract

AIM: Medical providers may face unique emotional challenges when confronted with the suffering of chronically ill, dying, and bereaved children. This study assessed the preliminary outcomes of participation in a group-based multimodal mindfulness training pilot designed to reduce symptoms of burnout and mental health symptoms in providers who interact with children in the context of end-of-life care.

METHODS: A total of 13 medical providers who care for children facing life-threatening illness or bereaved children participated in a 9-session multimodal mindfulness session. Mental health symptoms and burnout were assessed prior to the program, at the program midpoint, and at the conclusion of the program.

RESULTS: Participation in the pilot was associated with significant reductions in depressive and posttraumatic stress disorder (PTSD) symptoms among providers (P < .05).

CONCLUSION: Mindfulness-based programs may help providers recognize and address symptoms of depression and PTSD. Additional research is needed to enhance access and uptake of programming among larger groups of participan

Improve Body Awareness and Reduce Depression Due to Pain with Mindfulness

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By John M. de Castro, Ph.D.

 

“People at risk for depression are dealing with a lot of negative thoughts, feelings and beliefs about themselves and this can easily slide into a depressive relapse. MBCT helps them to recognize that’s happening, engage with it in a different way and respond to it with equanimity and compassion.” – Willem Kuyken

 

We all have to deal with pain. It’s inevitable, but hopefully mild and short lived. But, for a wide swath of humanity pain is a constant in their lives. At least 100 million adult Americans have chronic pain conditions. Chronic pain accompanies a number of conditions. The most common form of chronic pain is low back pain affecting between 6% to 15% of the population. Osteoarthritis is a chronic degenerative joint disease that is the most common form of arthritis. It produces pain, swelling, and stiffness of the joints. In the U.S., osteoarthritis affects 14% of adults over 25 years of age and 34% of those over 65. Fibromyalgia is a mysterious disorder whose causes are unknown. It is characterized by widespread pain, abnormal pain processing, sleep disturbance, and fatigue that lead to psychological distress. It is very common affecting over 5 million people in the U.S., about 2% of the population.

 

Pain involves both physical and psychological issues. Indeed, people with chronic pain are much more likely to become depressed and people with depression are much more likely to develop chronic pain. Mindfulness practices have been shown to be safe and beneficial in pain management and to reduce depression. But, how mindfulness training may reduce the depression accompanying chronic pain is not known. Mindfulness is known to improve the awareness of the sensations from the body. It is possible then that the reduction of depression about pain is produced by making the patient more aware of their bodies and thus better able to respond to any aversive states in the body.

 

In today’s Research News article “Effects of Mindfulness-Based Cognitive Therapy on Body Awareness in Patients with Chronic Pain and Comorbid Depression.” See:

https://www.facebook.com/ContemplativeStudiesCenter/photos/a.628903887133541.1073741828.627681673922429/1308036735886916/?type=3&theater

or see summary below or view the full text of the study at:

http://journal.frontiersin.org/article/10.3389/fpsyg.2016.00967/full

de Jong and colleagues recruited chronic pain patients with depression and randomly assigned them to receive either an 8-week Mindfulness-Based Cognitive Therapy (MBCT) plus the normal treatment provided to these patients or to receive only treatment as usual. They were measured for body awareness, pain catastrophizing, and depression before, during, and after the 8 weeks of treatment.

 

They found that the MBCT group had reduced depression and increased body awareness, especially in self-distracting and self-regulation. “Not-Distracting refers to not ignoring or distracting oneself from uncomfortable body sensations such as pain. Self-Regulation refers to the ability to control psychological distress by consciously attending to body sensations.” Hence MBCT significantly improved the chronic pain patient’s ability to control their pain by paying attention to it. Using a sophisticated statistical technique of mediation analysis, they were able to determine that the effects of mindfulness on depression were completely mediated by its effect on body awareness.

 

These results are interesting and important. It is well established that mindfulness training and MBCT in particular are very effective in reducing depression. The present findings, though, demonstrate that its ability to reduce the depression produced by chronic pain is due to improved body awareness. This may seem counterintuitive that increasing the awareness of body pain would improve the depression produced by the pain. But, denying pain by ignoring it or by distracting oneself from it doesn’t work and actually increases its pain’s impact by increasing worry and rumination. Directly addressing the pain and seeing it as it is, makes it easier to cope with it.

 

So, improve body awareness and reduce depression due to pain with mindfulness.

 

“MBCT helps participants learn how to recognize their sense of being and see themselves as separate from their thoughts and moods. This disconnect can allow people to become liberated from thought patterns in which the same negative messages may be replayed over and over. . . . In general, MBCT attempts to give participants the necessary tools to combat depressive symptoms as they arise. People who learn these skills may then be able to revert to these methods in times of distress or when faced with potentially overwhelming situations.” – Goodtherapy.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

 

Study Summary

de Jong M, Lazar SW, Hug K, Mehling WE, Hölzel BK, Sack AT, Peeters F, Ashih H, Mischoulon D and Gard T (2016) Effects of Mindfulness-Based Cognitive Therapy on Body Awareness in Patients with Chronic Pain and Comorbid Depression. Front. Psychol. 7:967. doi: 10.3389/fpsyg.2016.00967

 

Abstract

Body awareness has been proposed as one of the major mechanisms of mindfulness interventions, and it has been shown that chronic pain and depression are associated with decreased levels of body awareness. We investigated the effect of Mindfulness-Based Cognitive Therapy (MBCT) on body awareness in patients with chronic pain and comorbid active depression compared to treatment as usual (TAU; N = 31). Body awareness was measured by a subset of the Multidimensional Assessment of Interoceptive Awareness (MAIA) scales deemed most relevant for the population. These included: Noticing, Not-Distracting, Attention Regulation, Emotional Awareness, and Self-Regulation. In addition, pain catastrophizing was measured by the Pain Catastrophizing Scale (PCS). These scales had adequate to high internal consistency in the current sample. Depression severity was measured by the Quick Inventory of Depressive Symptomatology-Clinician rated (QIDS-C16). Increases in the MBCT group were significantly greater than in the TAU group on the “Self-Regulation” and “Not Distracting” scales. Furthermore, the positive effect of MBCT on depression severity was mediated by “Not Distracting.” These findings provide preliminary evidence that a mindfulness-based intervention may increase facets of body awareness as assessed with the MAIA in a population of pain patients with depression. Furthermore, they are consistent with a long hypothesized mechanism for mindfulness and emphasize the clinical relevance of body awareness.

http://journal.frontiersin.org/article/10.3389/fpsyg.2016.00967/full

 

Meditate to Pray. Pray to Meditate

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Meditate to Pray. Pray to Meditate

 

By John M. de Castro, Ph.D.

 

“Silence is God’s first language; everything else is a poor translation.” ― Thomas Keating

 

Prayer takes a number of different forms most of which are not meditative. Prayers of adoration are prayers focused on the worship of God, without any reference to circumstances, needs, or desires. They are often recited by rote. Prayers of thanksgiving are expressions of gratitude towards God, made in reference to specific positive life experiences. Prayers of supplication “taps requests for God’s intervention in specific life events for oneself or others”. Prayers of confession involve the admission of negative behaviors, and a request for forgiveness. Obligatory prayers are required prayers consist primarily of fixed prayers repeated at each worship time. All of these types of prayer generally don’t parallel meditation and might be characterized as self-serving.

 

The final type, on the other hand, prayers of reception are very similar to meditation. These are prayers in which “one more passively awaits divine wisdom, understanding, or guidance”. They are “characterized by a contemplative attitude of openness, receptivity, and surrender, resulting in experiences ranging from peaceful/quiet to rapture/ecstasy”. The following story exemplifies this form of prayer:

“Mother Theresa was once asked about her prayer life.

The interviewer asked, “When you pray, what do you say to God?”

Mother Teresa replied, “I don’t talk, I simply listen.”

Believing he understood what she had just said, the interviewer next asked, “Ah, then what is it that God says to you when you pray?”

Mother Teresa replied, “He also doesn’t talk. He also simply listens.”

There was a long silence, with the interviewer seeming a bit confused and not knowing what to ask next.

Finally, Mother Teresa breaks the silence by saying, “If you can’t understand the meaning of what I’ve just said, I’m sorry but there’s no way I can explain it any better.” –  David Matthew Brown

 

This is the kind of prayer described by Mother Theresa is the form of contemplative prayer engaged in by the Christian or Sufi mystics. Receptive prayer might be characterized as the deepest most profound form of prayer. In this prayer the mind is quieted and there is no specific goal as in meditation. The practitioner simply quiets the mind and patiently monitors experience, just like meditation. So, not only can contemplative prayer be viewed as a form of meditation, but meditation can be viewed as a form of prayer. Both involve quieting the mind and simply resting peacefully observing whatever transpires.

 

This idea is further evidenced by what is arguably the most famous definition of prayer from St John Damascene ,‘Prayer is the raising of the mind and heart to God’. It is also evident in the sermons of the highly regarded Christian mystic, Meister Eckhart. He states that

“The most powerful form of prayer, and the one which can virtually gain all things and which is the worthiest work of all, is that which flows from a free mind. The freer the mind is, the more powerful and worthy, the more useful, praiseworthy and perfect the prayer and the work become. A free mind can achieve all things. But what is a free mind? A free mind is one which is untroubled and unfettered by anything, which has not bound its best part to any particular manner of being or devotion and which does not seek its own interest in anything but is always immersed in God’s most precious will, having gone out of what is its own. (Talks of Instruction 2 in Davies, 1994).”

 

So, prayers of reception are essentially meditations. They involve quieting the mind and simply observing what transpires. The difference is simply one of intent. In the case of prayer, the practitioner has the intent of becoming one with the Deity, while in the case of meditation the practitioner has the intent of becoming one with the universe. Simply thinking of the universe as the expression of the Devine makes contemplative prayer and meditation identical. It’s all a matter of the label put on it. The meditator calls the ultimate product of meditation as awakening or enlightenment while the contemplative prayer practitioner calls the ultimate product of the prayer Devine revelation. It could be argued that these two are identical except for the labels put on them. In fact, the mystical experiences reported by the Christian and Sufi mystics only differ from those reported by meditators in the labels put on them. In their essence they are identical and lead to effectively the same place.

 

So, meditate to pray and pray to meditate!

 

“Spiritual meditation is the pathway to Divinity. It is a mystic ladder which reaches from earth to heaven, from error to Truth, from pain to peace.” ~James Allen

 

CMCS – Center for Mindfulness and Contemplative Studies

 

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

Reduce Fatigue After Brain Injury with Mindfulness

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By John M. de Castro, Ph.D.

 

“Mindfulness meditation — or mentally focusing on being in the present moment — has also proven an effective tool to help people with cognitive and behavioral issues after TBI. With meditation of all kinds — from chanting to visual imagery — people can make peace with their new self and not get swept up in the constant maelstrom of mental obsessions.” – Victoria Tilney McDonough

 

Brain damage is more or less permanent. The neurons and neural structures that are destroyed when the brain is damaged for the most part do not regrow. There are a number of causes of brain damage including Traumatic Brain Injury, stroke, and Multiple Sclerosis. TBI has many causes of this including car accidents, warfare, violent disputes, etc.. 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. Multiple Sclerosis is a progressive demyelinating disease which attacks the coating on the neural axons which send messages throughout the body and nervous system. 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 brain injuries in general is affected by fatigue, cognitive decrements, physical impairment, depression, and poor sleep quality.

 

Regardless of the cause, the brain is damaged, and the areas that are destroyed are permanently lost. But, people can recover to some extent from brain injury. Fatigue is the common symptom of all of these neurological disorders and it interferes with treatment and recovery. These patients frequently lack the energy to adhere to their therapeutic regimens. So, there is a pressing need to find treatments that can reduce or eliminate fatigue in these patients. Mindfulness practices have been shown to be helpful in recovery from Traumatic Brain Injury, stroke, and Multiple Sclerosis. They have also been shown to be effective in reducing fatigue due to environmental and medical causes. Hence, mindfulness training may be an effective treatment for the fatigue following brain injury.

 

In today’s Research News article “Clinical Utility of Mindfulness Training in the Treatment of Fatigue After Stroke, Traumatic Brain Injury and Multiple Sclerosis: A Systematic Literature Review and Meta-analysis.” See:

https://www.facebook.com/ContemplativeStudiesCenter/photos/a.628903887133541.1073741828.627681673922429/1306292806061309/?type=3&theater

or see summary below or view the full text of the study at http://www.ncbi.nlm.nih.gov/pmc/articles/PMC4917545/  Ulrichsen and colleagues review the published research literature investigating the usefulness of mindfulness treatments for fatigue following brain injury. They report that the summarized results from four studies indicate that mindfulness training reduces fatigue after brain injury with a moderate but clinically significant effect size (.37). In other words, mindfulness treatment reduces fatigue, but doesn’t eliminate it.

 

These are promising results suggesting that one way that mindfulness training may help improve the recovery after brain injury is by reducing the fatigue that typically accompanies brain injury. This is very important as fatigue is at the center of the reduced quality of life after brain injury. Fatigue also interferes with the patient’s ability to fully engage in their rehabilitation therapy regimens. Additionally, mindfulness training is a safe treatment with no know negative side effects and many additional positive physical and psychological effects on the patients. Hence, these results suggest that mindfulness training should be employed to assist in recovery after brain injury.

 

So, reduce fatigue after brain injury with mindfulness.

 

“It seems then that exploring the benefits of mindfulness and meditation after brain injury can be worthwhile for people living with brain injury, family and supporters.  It can reduce stress and focus concentration and attention.” –  Melanie Atkins

 

CMCS – Center for Mindfulness and Contemplative Studies

 

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

 

Study Summary

Ulrichsen, K. M., Kaufmann, T., Dørum, E. S., Kolskår, K. K., Richard, G., Alnæs, D., … Nordvik, J. E. (2016). Clinical Utility of Mindfulness Training in the Treatment of Fatigue After Stroke, Traumatic Brain Injury and Multiple Sclerosis: A Systematic Literature Review and Meta-analysis. Frontiers in Psychology, 7, 912. http://doi.org/10.3389/fpsyg.2016.00912

 

Abstract

Background: Fatigue is a common symptom following neurological illnesses and injuries, and is rated as one of the most debilitating sequela in conditions such as stroke, traumatic brain injury (TBI), and multiple sclerosis (MS). Yet effective treatments are lacking, suggesting a pressing need for a better understanding of its etiology and mechanisms that may alleviate the symptoms. Recently mindfulness-based interventions have demonstrated promising results for fatigue symptom relief.

Objective: Investigate the efficacy of mindfulness-based interventions for fatigue across neurological conditions and acquired brain injuries.

Materials and Methods: Systematic literature searches were conducted in PubMed, Medline, Web of Science, and PsycINFO. We included randomized controlled trials applying mindfulness-based interventions in patients with neurological conditions or acquired brain injuries. Four studies (N = 257) were retained for meta-analysis. The studies included patients diagnosed with MS, TBI, and stroke.

Results: The estimated effect size for the total sample was -0.37 (95% CI: -0.58, -0.17).

Conclusion: The results indicate that mindfulness-based interventions may relieve fatigue in neurological conditions such as stroke, TBI, and MS. However, the effect size is moderate, and further research is needed in order to determine the effect and improve our understanding of how mindfulness-based interventions affect fatigue symptom perception in patients with neurological conditions.

http://www.ncbi.nlm.nih.gov/pmc/articles/PMC4917545/