Improve Low Back Pain with Yoga

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By John M. de Castro, Ph.D.

 

“Achy back? Give yoga a go. Multiple studies have shown the power of the ancient practice, which emphasizes stretching, strength, and flexibility, to relieve back soreness. In fact, several studies have found that yoga can even trump usual care for back pain when it comes to improving back function.” –  Annie Hauser

 

Acute pain in all forms is a signal that there is something wrong that needs immediate attention. Chronic pain, on the other hand signals the presence of physical issues that are more difficult to address. Chronic pain is particularly difficult as it is not only a torment but is highly disruptive to the sufferer’s life, decreasing the ability to engage in everyday activities and lowering the quality of life. One source of chronic pain, low back pain, is ubiquitous. It is estimated that 80% of the population will experience back pain sometime during their lives. It is the leading cause of disability worldwide and affects between 6% to 15% of the population.

 

There are varied treatments for low back pain including chiropractic care, acupuncture, biofeedback, physical therapy, cognitive behavioral therapy, massage, surgery, opiate pain killing drugs, steroid injections, and muscle relaxant drugs. The therapies are sometimes effective particularly for acute back pain. But, for chronic conditions the treatments are less effective and often require continuing treatment for years. Obviously, there is a need for effective treatments for low back pain that are low cost and don’t have troublesome side effects.

 

Mindfulness training has shown promise in the treatment of a variety of pain conditions, including low back pain.  Yoga practice is both a physical and a mindfulness training that under supervised conditions is effective for a variety of physical and psychological conditions, especially musculoskeletal problems including low back pain. There have been a variety of studies of the application of yoga for low back pain but they are highly variable in technique, postures employed, included components of practice, patient groups, and follow-up. So, there is a need for a rigorous review and summarization of these studies to ascertain the overall effectiveness of yoga practice for low back pain.

 

In today’s Research News article “Yoga as a treatment for chronic low back pain: A systematic review of the literature.” See:

https://www.facebook.com/ContemplativeStudiesCenter/photos/a.628903887133541.1073741828.627681673922429/1265126300177960/?type=3&theater

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

http://www.ncbi.nlm.nih.gov/pmc/articles/PMC4878447/

Chang and colleagues review and summarize the published research on the application of yoga practice for low back pain. They found that the literature provides documented, scientific, controlled evidence that supports the conclusion that yoga practice when properly administered reduces pain and disability in patients with chronic low back pain. In addition, since postures once learned can be practiced at home, yoga provides a more cost effective long-term for back pain than physical therapy, spinal manipulation, physical therapy, and acupuncture.

 

These results are very promising and suggest that yoga practice is an excellent treatment for low back pain. Yoga, however, is not without risks. Back pain can be exacerbated and even disc herniation is possible. So, it is important that, at least in its initial stages, yoga practice be administered and supervised by a knowledgeable certified professional. It is important to also recognize that yoga practice has many psychological, physical, and spiritual benefits beyond relief of low back pain. So, yoga should not be evaluated with only one physical issue in mind, but should be looked upon as not only relieving symptoms but also having holistic benefits, improving the practitioner’s health and well-being.

 

So, improve low back pain with yoga.

 

“An estimated 84 percent of people may experience low back pain. If you’ve ever felt it yourself, you know that the most basic, daily movements can be challenging. Suddenly sitting, standing, and bending seem like advanced yoga postures. Back pain is actually one of the most common reasons that people visit the doctor. Fortunately, new studies are supporting yoga’s efficacy and many individuals are turning to the practice for help.” – Jennifer Carter Avgerinos

 

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

Chang, D. G., Holt, J. A., Sklar, M., & Groessl, E. J. (2016). Yoga as a treatment for chronic low back pain: A systematic review of the literature. Journal of Orthopedics & Rheumatology, 3(1), 1–8.

 

Abstract

Objectives: Chronic low back pain (CLBP) affects millions of people worldwide, and appears to be increasing in prevalence. It is associated not only with pain, but also with increased disability, psychological symptoms, and reduced quality of life. There are various treatment options for CLBP, but no single therapy stands out as being the most effective. In the past 10 years, yoga interventions have been studied as a CLBP treatment approach. The objective of this paper is to review the current literature supporting the efficacy of yoga for CLBP.

Methods: A literature search through the beginning of 2015 was conducted in Pub Med for randomized control trials addressing treatment of CLBP with yoga.

Results: In this review we evaluate the use of yoga as a treatment for CLBP. Specifically we evaluate how yoga impacts physical functioning and disability, pain, and associated psychological symptoms. We also evaluate possible mediators of the effect of yoga and the safety of yoga.

Discussion: With few exceptions, previous studies and the recent randomized control trials (RCTs) indicate that yoga can reduce pain and disability, can be practiced safely, and is well received by participants. Some studies also indicate that yoga may improve psychological symptoms, but these effects are currently not as well established.

http://www.ncbi.nlm.nih.gov/pmc/articles/PMC4878447/

 

Mindful Independence Day!

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By John M. de Castro, Ph.D.

 

“If today is a celebration of freedom, I think we as a nation, as a people, have squandered an opportunity. We have sought outer freedoms and ignored inner freedoms. We have pursued these freedoms with scandal, exploitation, and domination. Today, instead, I urge you to consider inner freedom.” – Arnie Kozak

 

Virtually every country in the world sets aside one day each year to celebrate its independence. In the U.S. that day is July 4th. On this day the country’s citizens celebrate their freedom and independence and the fight that achieved it. It’s a pleasant holiday filled with patriotism, flags, parades, picnics, and fireworks displays. Although the founding of the great American democracy is something to celebrate, a mindful look at it produces a recognition that there are significant limitations on independence and freedom. We are nowhere near as free and independent as we think we are.

 

Independence from what? It’s certainly not from the imposition of government on the individual. July 4th only celebrates the changeover from government by the British monarchy to government by a more local political system. It’s certainly not independence from the imposition of laws and restrictions on the individual’s freedom. Perhaps there was a change of a few laws and regulations, but actually only a small number. It’s certainly not even the production of self-determination. In fact, the U.S. democracy was crafted and established by a few elite individuals and not by each individual in the country. In addition, democracy is rule by the majority, with the will of a significant number of people ignored. What we appear to be celebrating is the replacement of one system of control with another, perhaps better, system of control, but nevertheless a system of control; hardly independence.

 

Mindful reflection quickly produces an understanding that we’re never really independent. It’s certainly not even complete independence from another country. To this day the U.S. and the U.K. are very much dependent upon one another for trade of goods, ideas, culture, and mutual security. They’re locked together by treaties, cultural similarities, and close economic ties. The current political system that we’re celebrating is itself a recognition of how dependent upon one another we are. The system functions to set down the rules by which our relationships with one another are conducted. It’s there to insure orderly cooperation supposedly for the benefit of all participants.

 

Mindful reflection reveals that were not only dependent upon each other but we’re also dependent upon our environment, animate and inanimate. We’re dependent upon the air we breathe that is in turn dependent upon all other living organisms. We’re dependent upon the water we drink that is in turn dependent on global weather systems and solar evaporative power. We’re dependent upon the food we drink that is in turn dependent upon air, water, soil, and sun, and the farmers who grow it. In fact, we are so dependent upon everything and everybody that it may be more appropriate to be celebrating Dependence Day.

 

Well maybe then on July 4th we’re celebrating freedom and liberty. But, is any individual truly free. As the French philosopher Jean-Jacques Rousseau said “Man is born free: and everywhere else he is in chains. One thinks himself the master of others, and still remains a greater slave than they.” Regardless of the political independence each individual’s behavior is highly regulated by law and regulation. Our freedoms are actually very limited. They are bounded not only by law but also the practicalities of earning a living, maintaining a residence, having a family, and limitations on resources. Our freedom is also highly constrained by the laws of physics, chemistry, and biology. After all, we can’t fly, become taller, change our eye color, stay underwater for protracted periods, stay awake continuously, or withstand cold or heat outside of a fairly small range, and we’re not faster than a speeding bullet. How much freedom do we actually have in any particular day?

 

Independence Day, though, does celebrate acquiring many soft freedoms. The freedoms to think and express our opinions and ideas, to worship as we please, to vote for whoever we like, to associate with whomever we choose, to live wherever we like, etc. Although there are bounds to many of these freedoms by the requirements of public safety, economics, cultural norms, and the practicalities of existence, these are very important and significant freedoms. Perhaps that is what we’re really celebrating, these soft freedoms that were provided by our Constitution as a result of the War for Independence.

 

Regardless, Independence Day should be celebrated mindfully. It is often spent with family and friends and the pleasure of these interactions can be amplified by doing it mindfully; by being truly present for them and deeply listening to them rather than thinking about our next response. By being mindful we can see them with compassion and understanding. Being in, and focusing on, the present moment we can enjoy these interactions, we can enjoy the picnics and parades, we can enjoy the fireworks, rather than thinking about where we would rather be or where we’re going next. We can find happiness precisely where we are.

 

But are we truly free. A bit of mindful reflection reveals that we find existence very unsatisfactory. In fact, unsatisfactoriness is everywhere. We’re not satisfied with things as they are and want them to be different. We’re not satisfied with where we live and want to have a nicer home.  We’re not satisfied with our appearance and want to lose weight. We’re not satisfied with what people think of us and want to be universally liked. We’re not satisfied with how we’re treated by our spouses and want them to be more understanding. We’re not satisfied with our children and want them to be obedient, respectful, straight “A” students and star athletes. We’re not satisfied with our health and want to have fewer aches and pains. We’re not satisfied with our jobs and want to make more money, have more time off and be appreciated by our bosses and coworkers. Even on the very short-term, things are not satisfactory. We want the car ahead of us to be moving faster, we want time to pass quickly so that we can be done with work for the day, we want to stop ruminating about past indiscretions, we want to finish a meal quickly so we can get back to the TV, etc. In other words, we’re not free from our desires. In fact, we’re slaves to them. We’re not happy with the way things are. In fact, we seem to want everything to be different. So, we can’t be truly free as long as we’re slaves to our desires.

 

True freedom can only be produced when we are liberated from our incessant needs and wants. That is not to say that we shouldn’t have desires, but rather that we will not be controlled by them. True freedom comes from equanimity. It comes when we’re able to desire something, seek it out, but be OK whether we get it or not. It comes when we not only accept the way things are but enjoy each second for what it is, a precious moment in a limited lifetime. It comes when what other people do and say is seen as a reflection of them and not of us and comes when we look at them with compassion and understanding. In other words, we can want ourselves, things, people, and circumstances to be different but we accept them as they are and appreciate and enjoy life and each experience as a gift.

 

This sounds wonderful, but is it achievable? It sure doesn’t seem so as ourselves and the people we know haven’t achieved it. Is it possible to actually get to this state of complete freedom? It is, but it takes effort and discipline. There have been many instances throughout history and there are many exemplars present right now of people who have achieved complete equanimity. Jesus is a wonderful example. He worked hard and suffered to make his world a better place but in the end accepted what was. The Buddha, Christian mystics, Sufi masters, Zen masters, Gandhi, and a host of everyday people have all achieved true liberation. So, it is possible.

 

We do not, however, have to be aiming only at complete liberation. It is far better to work to simply improve on our current state and thereby become more and more liberated. We can do this by engaging in mindfulness practices such as meditation, yoga, tai chi, contemplative prayer, etc. we can learn to focus more and more on the present moment. We can learn to appreciate what is. We can learn to enjoy every moment. Just by improving a little we can become happier and happier, more accepting, and more liberated from our desires. We can achieve greater equanimity and with it greater freedom. But, we get there slowly and incrementally, building toward our complete liberation. Now wouldn’t that be a reason to celebrate Independence Day.
“Happy 4th of July.  Celebrate your freedom mindfully- express love and gratitude for all situations, people, places and things you encounter today. This practice of loving what is, is a mindful behavior. When we celebrate our freedom as a country, we bring love to the abundance we are free to encounter today. Take each situation you encounter as an opportunity to express your love, gratitude  – any kindness will do – that is freedom!” –  Regina Huelsenbeck

CMCS – Center for Mindfulness and Contemplative Studies

 

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Relieve Depression with Mindfulness and Spirituality

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By John M. de Castro, Ph.D.

 

“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

 

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. Depression is more prevalent in women than in men. 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.

 

The first line treatment is antidepressant drugs. But, depression can be difficult to treat. Of patients treated initially with drugs only about a third attained remission and even after repeated and varied treatments including drugs, therapy, exercise etc. only about two thirds of patients attain remission. This leaves a third of all patients treated still in deep depression. These patients are deemed to have treatment-resistant depression. Being depressed and not responding to treatment is a terribly difficult situation. The patients are suffering and nothing appears to work to relieve their intense depression. Suicide becomes a real possibility. So, it is imperative that other treatments be identified that can be applied when the typical treatments fail.

 

Mindfulness training has been shown to be effective for depression alone or in combination with drug therapy. Although there are a number of mindfulness treatments that are effective, Mindfulness-Based Stress Reduction (MBSR) has been found to be effective for a myriad of physical and psychological problems including depression. MBSR, like all mindfulness trainings has physical, psychological, emotional, and spiritual components and spirituality has been shown to be associated with reduced depression. But, MBSR is even more complex as it contains yoga and body scan in addition to meditation. Because of the complexity and the variety of effects of these practices it is difficult to know which components are effective in promoting well-being and which are not.

 

In today’s Research News article “Decreased Symptoms of Depression After Mindfulness-Based Stress Reduction: Potential Moderating Effects of Religiosity, Spirituality, Trait Mindfulness, Sex, and Age”

https://www.facebook.com/ContemplativeStudiesCenter/photos/a.628903887133541.1073741828.627681673922429/1263767500313840/?type=3&theater

http://www.ncbi.nlm.nih.gov/pmc/articles/PMC4365440/

Greeson and colleagues investigate the influences of the mindfulness and spiritual aspects of Mindfulness-Based Stress Reduction (MBSR) on depression in adults. Participants completed measurement scales of anxiety, depression, mindfulness, spirituality, and religious participation both before and after 8-weeks of MBSR training. They found, as has been previously demonstrated, that following MBSR training depression was significantly reduced. They also found that the higher the level of mindfulness after treatment the lower the level of depression. This was also true for the levels of spirituality, the higher they were the lower the depression. Finally, they employed a sophisticated statistical procedure, Hierarchical multiple regression analysis, to demonstrate that mindfulness and spirituality act independently to reduce depression.

 

These findings are interesting and suggest that the complex and multifaceted Mindfulness-Based Stress Reduction (MBSR) program reduces depression both by increasing mindfulness and by increasing spirituality. Since there is no training in spirituality or direct effort to influence spirituality in MBSR training, it would appear to be an indirect effect of MBSR. The results suggest that it is not the result of increased mindfulness, but arises nonetheless as an added bonus of the training. MBSR is an outgrowth of ancient practices of meditation, yoga, and body scan that were initially employed for spiritual purposes. So, I guess that it should come as no surprise that even when employed in a secular practice, that they still increase spirituality. It should also come as no surprise that spirituality would be associated with reduced depression as spirituality gives meaning and purpose to life which is incompatible with depression.

 

So, relieve depression with mindfulness and spirituality.

 

“Meditation has penetrated our culture in a way that would have been inconceivable 20 years ago when I started to investigate it [as a potential treatment] for mood disorders. It resonates with people’s desires to find a way of slowing down and returning to an inner psychological reality that is not as easily perturbed.” – Zindel Segal

 

CMCS – Center for Mindfulness and Contemplative Studies

 

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Improve Romantic Relationships with Mindfulness

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By John M. de Castro, Ph.D.

 

“We are vulnerable creatures, we humans. In the act of exposing our heart and hopes, we also expose our fears and fragility. But we need not be slaves to the past, or to the external love object, be it bear or spouse. We can deliberately develop a more secure sense of attachment, training our mind to become a place of security, safety, and warm fuzzy reassurance simply by paying attention to now, not then.” – Cheryl Fraser

 

The great sage Thich Nhat Hahn stated that “If you love someone, the greatest gift you can give them is your presence.” This is a beautiful thought that applies to all loving relationships and suggests that we should be in the present moment and completely attentive to our loved ones when we are with them. When any two people interact paying real-time attention to the other is rare. Most of the time, the individual’s mind is elsewhere, perhaps thinking of the next thing to be said, perhaps thinking about what the individual wants from the other, or perhaps reviewing a past interaction. We are all so into ourselves that we fail to truly pay complete attention to the other, even a loved one. But, if we do, it has a major impact.

 

Being present for another implies that we are being mindful, paying attention non-judgmentally, to what is transpiring in the present moment. To our partner this conveys a caring and respect that is a true reflection of love. Our partner will generally respond very positively to this mindful attention, amplifying the moment and building the emotional connection that is the glue of a romantic relationship. Indeed, mindful individuals are rated as more attractive and mindfulness training appears to help with sexual difficulties. So, mindfulness should be related to relationship quality, both for the individual and the romantic partner.

 

In today’s Research News article “Mindful Mates: A Pilot Study of the Relational Effects of Mindfulness-Based Stress Reduction on Participants and Their Partners.” See:

https://www.facebook.com/ContemplativeStudiesCenter/photos/a.628903887133541.1073741828.627681673922429/1263164117040845/?type=3&theater

or below.

Khaddouma and colleagues examined the relationship between mindfulness and romantic relationships and the effect of increasing mindfulness in one individual on both partners. They recruited adult heterosexual couples who were in a committed relationship (80% married), ranging in age from 18 to 64. One member of each pair received training for 8-weeks in Mindfulness Based Stress Reduction (MBSR) program while the other did not. MBSR involves training in meditation, body scan and yoga.  Couples were measured for mindfulness and relationship satisfaction, both before and after MBSR training.

 

They found that MBSR training significantly increased mindfulness and relationship satisfaction in the MBSR enrolled participants but not their non-enrolled partners. All facets of mindfulness increased including, observing, describing, acting with awareness, non-judging, and non-reacting. They also found that the greater the increase in the acting with awareness mindfulness facet of the enrolled participant the greater the increase in relationship satisfaction for both members of the couple. In addition, the greater the increase in the non-reacting mindfulness facet of the enrolled participant the greater the increase in relationship satisfaction of their non-enrolled partner.

 

These results are very promising and suggest that Mindfulness Based Stress Reduction (MBSR) training improves mindfulness and relationship satisfaction in the participant. Significantly, the MBSR training and its effects on the participant appeared to spill over and effect their romantic partner’s satisfaction with the relationship, particularly as a result of increases in acting with awareness and non-reactivity. Acting with awareness appears to be the most highly related to improvements in relationship satisfaction for both members of the dyad, while non-reactivity also affects the non-enrolled partner.

 

This suggests that “increases in abilities to attend to activities of the moment with purposeful attention (rather than behaving reflexively or automatically) over the course of MBSR are positively associated with increases in both partners’ relationship satisfaction.” In addition, the enrolled participant’s “ability to avoid getting caught up and carried away by thoughts and feelings” appears to make the relationship better for the partner. So, MBSR training changes the mindfulness of the participants, changing how they act and react in the relationship and this improves the relationship for both members. Being mindful makes romantic relationships better.

 

So, improve romantic relationships with mindfulness.

 

CMCS – Center for Mindfulness and Contemplative Studies

 

“If, in the midst of a fight with your partner, you can label your angry thoughts and hurt feelings as “just my rejection script,” or if you can notice your blood pressure rising and your face getting redder, then you have a greater degree of choice about how to behave. Rather than feeling compelled to scream and attack or vigorously defend your position, you can instead choose to take a break, connect with your love for your partner, or try to understand his/her point of view.  As a result, you should have reduced stress and more loving, connected relationships.” – Melanie Greenberg

 

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Study Summary

Khaddouma, A., Coop Gordon, K. and Strand, E. B. (2016), Mindful Mates: A Pilot Study of the Relational Effects of Mindfulness-Based Stress Reduction on Participants and Their Partners. Family Process. doi: 10.1111/famp.12226

 

Abstract

Very little is currently known about how increases in dispositional mindfulness through mindfulness training affect the quality of participants’ romantic relationships, and no previous studies have examined how increases in specific facets of mindfulness differentially contribute to relationship health. Additionally, even less is known about how an individual’s development of mindfulness skills affects the relationship satisfaction of his or her romantic partner. Thus, the purpose of this pilot study was to examine associations between changes in facets of mindfulness and relationship satisfaction among participants enrolled in a Mindfulness-Based Stress Reduction (MBSR) course and their nonenrolled romantic partners. Twenty MBSR participants and their nonenrolled partners (n = 40) completed measures of mindfulness and relationship satisfaction pre- and post-enrolled partners’ completion of an MBSR course. Results indicated that enrolled participants significantly improved on all facets of mindfulness and relationship satisfaction, while nonenrolled partners did not significantly increase on any facet of mindfulness or relationship satisfaction. Moreover, enrolled participants’ increases in Acting with Awareness were positively associated with increases in their own and their nonenrolled partners’ relationship satisfaction, whereas increases in enrolled participants’ Nonreactivity were positively associated with increases in their nonenrolled partners’ (but not their own) relationship satisfaction. These results suggest that increasing levels of mindfulness (particularly specific aspects of mindfulness) may have positive effects on couples’ relationship satisfaction and highlight mindfulness training as a promising tool for education and intervention efforts aimed at promoting relational health.

 

Eliminate Dysfunctional Attitudes with Mindfulness

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By John M. de Castro, Ph.D.

 

“Mindfulness also allows us to become more aware of the stream of thoughts and feelings that we experience and to see how we can become entangled in that stream in ways that are not helpful. This lets us stand back from our thoughts and start to see their patterns. Gradually, we can train ourselves to notice when our thoughts are taking over and realise that thoughts are simply ‘mental events’ that do not have to control us.” – Mark Williams

 

The common everyday use of the word depression is incorrect. It is used to describe cases of sadness or grief. These have a clear cause, are emotional states, and tend to be transitory. Depression, on the other hand, does not have a proximal cause and doesn’t slowly fade away. It includes sadness, a dysphoric mood state, but it also includes a loss of emotionality not a heightening. In addition, depression has characteristic cognitive (thought) processes that tend to accentuate and maintain the depression. Indeed, many forms of therapy for depression target these thought processes for change.

 

A characteristic of depression is dysfunctional attitudes. These involve ideas about themselves and others which tend to perpetuate the depression. For example, people high in depression tend to be overly sensitive to the evaluations of others, with their happiness dependent upon others liking and approving of them. This dysfunctional attitude is termed “Dependency.” Another dysfunctional attitude involves having idealized and perfectionistic expectations about themselves and their competences, with appearance and perfect performance at work and in everything they attempt to do, essential to their self-worth. This dysfunctional attitude is termed “Perfectionism/Performance Evaluation.”

 

Mindfulness training has been shown to be highly effective for depression. It also appears to alter cognitive processes. Indeed, a very effective form of therapy for depression, Mindfulness Based Cognitive Therapy (MBCT), is specifically designed to increase mindfulness and interrupt the thought processes typical of depression. So, it makes sense to further study the links between mindfulness and dysfunctional attitudes in depressed people. In today’s Research News article “Effects of brief mindful acceptance induction on implicit dysfunctional attitudes and concordance between implicit and explicit dysfunctional attitudes.” See:

https://www.facebook.com/ContemplativeStudiesCenter/photos/a.628903887133541.1073741828.627681673922429/1262454323778491/?type=3&theater

or below.

Keng and colleagues do just that. They recruited adults with mild to moderate depression. They completed a series of measures of mindfulness, depression, sad mood, and implicit and explicit dysfunctional attitudes. They then were given a task to induce a sad mood, recalling and writing for 10-minutes about three specific life incidents that made them feel lonely, sad, rejected, or hurt and again completed the measurements. The induction worked as the sadness ratings nearly doubled. Finally, they were randomly divided to receive a 15-min session of mindfulness induction (breath following meditation) or mind wandering. Subsequently they were again measured.

 

They found that neither the mindfulness induction nor the mind wandering resulted in a direct change in implicit and explicit dysfunctional attitudes. Rather, the effectiveness of these manipulations depended upon the overall level of mindfulness of the participant upon entering the experiment. For those participants who were high in mindfulness, the mindfulness induction reduced implicit dysfunctional attitudes, while for those participants who were low in mindfulness, the mindfulness induction increased implicit dysfunctional attitudes. In addition, they found that the mindfulness facets of describe and acting with awareness were the aspects of mindfulness that were most responsible for the effect. So, mindfulness induction decreased implicit dysfunctional attitudes in depressed people who were high in describing and acting with awareness but makes them worse in people low in these facets.

 

These results may be important for the clinical treatment of depression. Care must be taken in producing mindfulness with patients who are low in mindfulness to begin with as mindfulness induction may make them worse. On the other hand, inducing mindfulness in patients who are high in mindfulness may be a useful strategy to alter the implicit dysfunctional thinking in depression. It may suggest that mindfulness training be employed with patients who are low in mindfulness to raise mindfulness levels before treatment begins. Insuring high mindfulness may be important before treatment.

 

It should be kept in mind that the intervention in the present experiment was very short term, only 15 minutes of mindfulness. It may be that greater amounts of mindfulness training would result in benefits for both high and low mindful patients. Regardless, the results suggest that the dysfunctional attitudes in depression may be treated with mindfulness.

 

“As a remedy for depression and anxiety, mindfulness meditation may help patients let go of negative thoughts instead of obsessing over them. Training people to experience the present, rather than reviewing the past or contemplating the future, may help keep the mind out of a depressive or anxious loop.” – Hal Arkowitz

 

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

Keng SL, Seah ST, Tong EM, Smoski M. Effects of brief mindful acceptance induction on implicit dysfunctional attitudes and concordance between implicit and explicit dysfunctional attitudes. Behav Res Ther. 2016 May 14;83:1-10. doi: 10.1016/j.brat.2016.05.004.

 

Highlights

  • Mindfulnesstraining lowers implicit dysfunctional attitudes for mindful individuals.
  • The training worsens implicit dysfunctional attitudes for less mindful individuals.
  • The training enhances concordance between implicit and explicit attitudes.

Abstract

Mindfulness-based interventions have been shown to be effective in alleviating depressive symptoms. While much work has examined the effects of mindfulness training on subjective symptoms and experiences, and less is known regarding whether mindfulness training may alter relatively uncontrollable cognitive processes associated with depressed mood, particularly implicit dysfunctional attitudes. The present study examined the effects of a brief mindful acceptance induction on implicit dysfunctional attitudes and degree of concordance between implicit and explicit dysfunctional attitudes in the context of sad mood. A total of 79 adult participants with elevated depressive symptoms underwent an autobiographical mood induction procedure before being randomly assigned to mindful acceptance or thought wandering inductions. Results showed that the effect of mindful acceptance on implicit dysfunctional attitude was significantly moderated by trait mindfulness. Participants high on trait mindfulness demonstrated significant improvements in implicit dysfunctional attitudes following the mindful acceptance induction. Those low on trait mindfulness demonstrated significantly worse implicit dysfunctional attitudes following the induction. Significantly greater levels of concordance between implicit and explicit dysfunctional attitudes were observed in the mindful acceptance condition versus the thought wandering condition. The findings highlight changes in implicit dysfunctional attitudes and improvements in self-concordance as two potential mechanisms underlying the effects of mindfulness-based interventions.

 

Students AND Teachers Benefit from Mindfulness

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By John M. de Castro, Ph.D.

 

“Beyond helping his students, Gonzalez also thinks mindfulness helps him to cope with the strains of teaching. He believes he now draws clearer lines in his relationships with students—giving them the skills to help themselves, rather than feeling that he needs to be the one to heal them—and copes more healthily with the trauma the job exposes him to, whether directly (in a previous teaching job, he said a student once stumbled into his office bleeding from a stab wound) or indirectly through working with a grieving student.” – Lauren Cassani Davis

 

Today’s schools are replete with stress, anxiety, and worry. Standardized, high stakes testing now dominates education in the U.S. This creates an environment in which both teachers and students are under pressure to perform well on the tests. Teachers, for the most part are confronted with large classes and in some areas, very unruly classes, creating even more stress on teachers. Students often have to confront bullies, creating fear while at school and parental pressure for grades. In this kind of environment, it is difficult to enjoy learning and function at a high level.

 

Mindfulness training has been applied to this environment in an attempt to help mitigate the stresses and make students and teachers happier and more productive. It has been shown to reduce stress and improve high level thinking and performance in schools from grammar schools to college. The research, however, has focused on either the students in school or the teachers and there has been no research investigating the consequences of simultaneous mindfulness training for both. In today’s Research News article “Students and Teachers Benefit from Mindfulness-Based Stress Reduction in a School-Embedded Pilot Study.” See:

https://www.facebook.com/ContemplativeStudiesCenter/photos/a.628903887133541.1073741828.627681673922429/1261711913852732/?type=3&theater

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

http://www.ncbi.nlm.nih.gov/pmc/articles/PMC4845593/

Gouda and colleagues provided a Mindfulness-Based Stress Reduction (MBSR) program separately to both the students and the teachers in the 11th grade during the first term of a single school in Germany. MBSR is an 8-week program with training in meditation, body scan, and yoga. Half the students and teachers were assigned to a wait-list control group that did not receive the MBSR training. Measurements were taken at the beginning and end of the school term and four months later of mindfulness, stress, anxiety, test anxiety, depression, self-efficacy, self-regulation, emotion regulation, interpersonal competences, openness, creativity, and work engagement.

 

They found that the students in the MBSR group had lower stress, anxiety, test anxiety, and interpersonal problems and higher levels of mindfulness, self-regulation, school-related self-efficacy, and emotional competencies. Many of these variables continued to improve and were even higher at follow up at the end of the second semester while the remaining variables held their gains.  Hence the students who received MBSR training significantly benefited, improving psychological and emotional competencies and decreasing stress and anxiety.

 

At the same time, the teachers also benefited. Gouda and colleagues found that the teachers who received the MBSR training had significantly improved levels of mindfulness, teacher-specific self-efficacy and emotion regulation and reduced levels of interpersonal problems. These benefits were still present at follow-up. Hence the teachers who received MBSR training significantly benefited, improving mindfulness and emotions and reducing interpersonal problems.

 

The study results are important in that they demonstrate that mindfulness training benefits both teachers and students in the same school at the same time. They did not have the appropriate comparisons to assess whether training teachers and students at the same time amplifies the positive effects for each. That’s an interesting question for future research. But, at least it is clear that there’s no interference produced. In addition, although academic achievement was not measured, all of the benefits of the mindfulness training would be expected to assist both the students and their teachers in being more effective both inside and outside of the classroom, improving their social behavior and mental health.

 

These results further strengthen the case for increased implementation of mindfulness programs in schools as both students and teachers benefit from mindfulness training.

 

“Before we can share mindfulness with our students we need an experiential understanding of mindfulness from our own practice. Once we begin to develop our own practice, we will see how it impacts our classroom and our relationships with others. Mindfulness offers a way to tap into the resilience that is already inside us.” – Meena Srinivasan

 

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

Gouda, S., Luong, M. T., Schmidt, S., & Bauer, J. (2016). Students and Teachers Benefit from Mindfulness-Based Stress Reduction in a School-Embedded Pilot Study. Frontiers in Psychology, 7, 590. http://doi.org/10.3389/fpsyg.2016.00590

 

Abstract

Objective: There is a research gap in studies that evaluate the effectiveness of a school-embedded mindfulness-based intervention for both students and teachers. To address this gap, the present pilot study reviews relevant literature and investigates whether students and teachers who participate in separate Mindfulness-Based Stress Reduction (MBSR) courses show improvements across a variety of psychological variables including areas of mental health and creativity.

Methods: The study applied a controlled waitlist design with three measurement points. A total of 29 students (n = 15 in the intervention and n = 14 in the waitlist group) and 29 teachers (n = 14 in the intervention and n = 15 in the waitlist group) completed questionnaires before and after the MBSR course. The intervention group was also assessed after a 4-month follow-up period.

Results: Relative to the control group, significant improvements in self-reported stress, self-regulation, school-specific self-efficacy and interpersonal problems were found among the students who participated in the MBSR course (p < 0.05, Cohens’ d ranges from 0.62 to 0.68). Medium effect sizes on mindfulness, anxiety and creativity indicate a realistic potential in those areas. By contrast, teachers in the intervention group showed significantly higher self-reported mindfulness levels and reduced interpersonal problems compared to the control group (p < 0.05, Cohens’ d = 0.66 and 0.42, respectively), with medium effect sizes on anxiety and emotion regulation.

Conclusion: The present findings contribute to a growing body of studies investigating mindfulness in schools by discussing the similarities and differences in the effects of MBSR on students and teachers as well as stressing the importance of investigating interpersonal effects.

http://www.ncbi.nlm.nih.gov/pmc/articles/PMC4845593/

 

Adapt to Emotions with Mindfulness

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By John M. de Castro, Ph.D.

 

“Through mindfulness you can learn to turn your difficult emotions into your greatest teachers and sources of strength. How? Instead of ‘turning away’ from pain in avoidance we can learn to gently ‘turn towards’ what we’re experiencing. We can bring a caring open attention toward the wounded parts of ourselves and make wise choices about how to respond to ourselves and to life.” – Melissa O’Brien

 

One of the most important effects of mindfulness training is improving emotion regulation. Its importance arises out of the fact that 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. Our rational side tries to downplay their significance and as a result research studies of emotions are fairly sparse and often ridiculed by politicians. So there is a great need for research on the nature of emotions, their effects, how they are regulated or not, and what factors affect them. One important factor is mindfulness. 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.

 

In today’s Research News article “Mechanisms of mindfulness: the dynamics of affective adaptation during open monitoring.” See:

https://www.facebook.com/ContemplativeStudiesCenter/photos/a.628903887133541.1073741828.627681673922429/1261033743920549/?type=3&theater

or below.

Uusberg and colleagues investigate the development of emotion regulation with mindfulness practice. It is difficult to measure emotion regulation directly while meditating. But, it can be measured indirectly by recording the electrical responses of the brain to emotional stimuli. In particular, the Late Positive Potential (LPP) has been shown to be sensitive to the intensity of emotional responses. It is a positive going waveform recorded from the brain that occurs between half a second to a second and a half after a picture is presented.

 

Uusberg and colleagues recruited meditation naïve participants and asked them to view either pictures that were neutral (everyday urban scenes) or that evoked negative emotional reactions (accidents or attacks). They viewed the pictures under three different conditions, an attention condition, where they were asked to pay attention to the details of the pictures, a mindful viewing condition where they were asked to experience “all arising thoughts, feelings and bodily sensations in an accepting manner without trying to change them”, or a distraction condition where they were asked to count backward while viewing the pictures. They then measured the Late Positive Potential (LPP) and how it changed as practice continued.

 

They found that during mindful viewing the amplitude of the LPP was initially significantly larger than the other conditions when negative images were viewed, suggesting that initially mindful viewing evokes strong emotional responses. But then the response disappeared and the LPP for the neutral and the negative images were equivalent for the mindfulness condition. This elimination of the emotional response in later trials did not occur in the other conditions. This suggests that the mindfulness condition produces an eventual loss of emotional responding.

 

These results are interesting and suggest that mindfulness meditation initially makes the meditator more sensitive to emotions but with practice becomes insensitive. Since mindfulness meditation requests that the meditator pay attention to their own internal reactions, it is reasonable that the emotional responses would be more vigorous. Over time however, the attention to the emotion responses appear to result in their extinction. This could be seen as simply getting used to it and not responding as before, sometimes called habituation. All of this suggests that the improvement in emotion regulation resulting from meditation is due to an enhancement of the extinction process produced by paying attention to the feelings.

 

These results also demonstrate how quickly the blunted emotional response occurs, within a brief time at the beginning of meditation practice for beginning meditators. As such, emotion regulation may be one of the earliest effects of mindfulness training. Hence, emotion regulation may make be the basis for later effects such as stress reduction or decreased inflammatory responses. Regardless, the results suggest that you can adapt to emotions with mindfulness and we know that this has profound effects on the health and well-being of the individual.

 

“This is just what the practice of mindfulness helps us remember. Working with emotions during our meditation sessions sharpens our ability to recognize a feeling just as it begins, not 15 consequential actions later. We can then go on to develop a more balanced relationship with it—neither letting it overwhelm us so we lash out rashly nor ignoring it because we’re afraid or ashamed of it.” – 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

Uusberg, Helen, Uusberg, Andero, Talpsep, Teri, Paaver, Marika, Mechanisms of mindfulness: the dynamics of affective adaptation during open monitoring. Biological Psychology http://dx.doi.org/10.1016/j.biopsycho.2016.05.004

 

Highlights

  • Mindfulnessinitially increases and then reduces affective LPP amplification.
  • There is no affective amplification during re-exposure to mindfully viewed images.
  • These effects are milder in distraction and attentive-viewing control conditions.
  • In novices a 3-phase emotional adaptation may account for mindfulness effectiveness.

Abstract

Mindfulness − the nonjudgmental awareness of the present experience − is thought to facilitate affective adaptation through increased exposure to emotions and faster extinction of habitual responses. To test this framework, the amplification of the LatePositive Potential (LPP) by negative relative to neutral images was analyzed across stimulus repetitions while 37 novices performed an open monitoring mindfulness exercise. Compared to two active control conditions where attention was either diverted to a distracting task or the stimuli were attended without mindfulness instructions, open monitoring enhanced the initial LPP response to negative stimuli, indicating increased emotional exposure. Across successive repetitions, mindfulness reduced and ultimately removed the affective LPP amplification, suggesting extinction of habitual emotional reactions. This effect arose from reduced negative as well enlarged neutral LPPs. Unlike stimuli from control conditions, the images previously viewed with mindfulness instructions did not elicit affective LPP amplification during subsequent re-exposure, suggesting reconsolidation of stimulus meaning.

 

ACT for Psychological Flexibility, Mindfulness, and Depression

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By John M. de Castro, Ph.D.

 

“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

 

Mindfulness training in general has been shown to be effective for treating depression. Acceptance and Commitment Therapy (ACT) is a mindfulness based psychotherapy technique that is based upon Cognitive Behavioral Therapy (CBT) and has also been shown to be effective for depression. ACT focuses on the individual’s thoughts, feelings, and behavior and how they interact to impact their psychological and physical well-being. It then works to change thinking to alter the interaction and produce greater life satisfaction. ACT employs mindfulness practices to increase awareness and develop an attitude of acceptance and compassion in the presence of painful thoughts and feelings. Additionally, ACT helps people strengthen aspects of cognition such as in committing to valued living. ACT teaches individuals to “just notice”, accept and embrace private experiences and focus on behavioral responses that produce more desirable outcomes.

 

As impressive as the effectiveness of many mindfulness based therapies are for depression, they require the supervision of a trained therapist working either with a single individual or in small groups. With the magnitude of the problem of depression, these therapies can only touch a small fraction of depression suffers. Recently the internet has been used to provide therapy to a wide audience. It allows for therapies to be made available to a much larger number of patients over a much larger geographical area. Indeed, ACT provided over the internet has been shown to be effective for depression. It is not known, however, which psychological processes are affected by ACT that work to relieve depression and what participant characteristics are predictive of responsiveness to ACT for depression.

 

In today’s Research News article “How and for whom does web-based acceptance and commitment therapy work? Mediation and moderation analyses of web-based ACT for depressive symptoms.” See:

https://www.facebook.com/ContemplativeStudiesCenter/photos/a.628903887133541.1073741828.627681673922429/1260365230654067/?type=3&theater

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

http://bmcpsychiatry.biomedcentral.com/articles/10.1186/s12888-016-0841-6

Pots and colleagues investigated potential mediators of ACT therapy for depression delivered over the internet. They randomly assigned patients diagnosed with mild to moderate depression to either receive Acceptance and Commitment Therapy (ACT), an expressive writing treatment, or a wait-list control condition. ACT was delivered over the internet in nine modules that could be completed by participants over nine to twelve weeks. The expressive writing condition was delivered similarly over the internet over the same time frame and involved the participants writing about their recent emotional experiences. The wait-list control participants received no treatments until 6-months later. Measures were taken of depression, mindfulness, psychological flexibility, anxiety, positive mental health and demographic variables prior to and after treatment and 6 and 12 months later.

 

They found, as previously reported, that ACT produced significant improvements in depressive symptoms that were maintained 6 and 12 months later. ACT produced a large improvement in psychological flexibility and the mindfulness facet of non-reactivity to internal events that were found to mediate the effect on depression. In other words, ACT reduced depression by improving non-reactivity and psychological flexibility.

 

Pots and colleagues state that “The central therapeutic mechanism in ACT is psychological flexibility, which is the ability to act in accordance with intrinsically motivating values or goals while being in contact with the present moment.” Hence, the results indicate that ACT was successful in producing its desired effect and this increase in the alignment of actions with values is a strong determinant of the reduction in depression. This is thought to be an important aspect of emotion regulation that is so important for allowing emotions to be experienced but not allowing them to produce maladaptive responses. This is also facilitated by not being particularly reactive to these emotions. Hence ACT appears to improve depression by improving the coherence and alignment of beliefs and values with the individual’s actions and emotions.

 

So, improve psychological flexibility, mindfulness, and depression with Acceptance and Commitment Therapy (ACT).

 

“It may be wise to not undertake the entire program while in the midst of an episode of clinical depression. Current evidence suggests that it may be prudent to wait until you have gotten the necessary help in climbing out of the depths and are able to approach this new work of working with your thoughts and feelings, with your mind and spirit unburdened by the crushing weight of acute depression.” – Jon Kabat-Zinn, Mark Williams, John Teasdale, and Zindel Segal

 

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

Pots WT, Trompetter HR, Schreurs KM, Bohlmeijer ET. How and for whom does web-based acceptance and commitment therapy work? Mediation and moderation analyses of web-based ACT for depressive symptoms. BMC Psychiatry. 2016 May 23;16:158. doi: 10.1186/s12888-016-0841-6.

 

Abstract

BACKGROUND: Acceptance and Commitment Therapy (ACT) has been demonstrated to be effective in reducing depressive symptoms. However, little is known how and for whom therapeutic change occurs, specifically in web-based interventions. This study focuses on the mediators, moderators and predictors of change during a web-based ACT intervention.

METHODS: Data from 236 adults from the general population with mild to moderate depressive symptoms, randomized to either web-based ACT (n = 82) or one of two control conditions (web-based Expressive Writing (EW; n = 67) and a waiting list (n = 87)), were analysed. Single and multiple mediation analyses, and exploratory linear regression analyses were performed using PROCESS and linear regression analyses, to examine mediators, moderators and predictors on pre- to post- and follow-up treatment change of depressive symptoms.

RESULTS: The treatment effect of ACT versus the waiting list was mediated by psychological flexibility and two mindfulness facets. The treatment effect of ACT versus EW was not significantly mediated. The moderator analyses demonstrated that the effects of web-based ACT did not vary according to baseline patient characteristics when compared to both control groups. However, higher baseline depressive symptoms and positive mental health and lower baseline anxiety were identified as predictors of outcome across all conditions. Similar results are found for follow-up.

CONCLUSIONS: The findings of this study corroborate the evidence that psychological flexibility and mindfulness are distinct process mechanisms that mediate the effects of web-based ACT intervention. The results indicate that there are no restrictions to the allocation of web-based ACT intervention and that web-based ACT can work for different subpopulations.

http://bmcpsychiatry.biomedcentral.com/articles/10.1186/s12888-016-0841-6

 

Meditation Improves Longevity by Producing a Healthier Relationship with Existence

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By John M. de Castro, Ph.D.

 

“Theories differ as to how meditation might boost telomeres and telomerase, but most likely it reduces stress. The practice involves slow, regular breathing, which may relax us physically by calming the fight-or-flight response. It probably has a psychological stress-busting effect too. Being able to step back from negative or stressful thoughts may allow us to realize that these are not necessarily accurate reflections of reality but passing, ephemeral events. It also helps us to appreciate the present instead of continually worrying about the past or planning for the future.” – Jo Marchant

 

One of the most exciting findings in molecular biology in recent years was the discovery of the telomere. This is a component of the DNA molecule that is attached to the ends of the strands. Recent genetic research has suggested that the telomere and its regulation is the biological mechanism that produces aging. It has been found that the genes, coded on the DNA molecule, govern cellular processes in our bodies. One of the most fundamental of these processes is cell replication. Cells are constantly turning over. Dying cells or damaged are replaced by new cells. The cells turn over at different rates but most cells in the body are lost and replaced between every few days to every few months. Needless to say we’re constantly renewing ourselves.

 

As we age the tail of the DNA molecule called the telomere shortens. When it gets very short cells have a more and more difficult time reproducing and become more likely to produce defective cells. On a cellular basis this is what produces aging. As we get older the new cells produced are more and more defective. The shortening of the telomere occurs each time the cell is replaced. So, slowly as we age it gets shorter and shorter. This has been called a “mitotic clock.” This is normal. But, telomere shortening can also be produced by oxidative stress, which can be produced by psychological and physiological stress. This is mediated by stress hormones and the inflammatory response. So, chronic stress can accelerate the aging process. In other words, when we’re chronically stressed we get older faster.

 

Fortunately, there is a mechanism to protect the telomere. There is an enzyme in the body called telomerase that helps to prevent shortening of the telomere. It also promotes cell survival and enhances stress-resistance.  Research suggests that processes that increase telomerase activity tend to slow the aging process by protecting the telomere.  One activity that seems to increase telomerase activity and protect telomere length is mindfulness practice. Hence, engaging in mindfulness practices may protect the telomere and thereby slow the aging process. This predicts that long-term meditators will have longer telomeres than non-meditators of comparable ages.

 

In today’s Research News article “Zen meditation, Length of Telomeres, and the Role of Experiential Avoidance and Compassion.” See:

https://www.facebook.com/ContemplativeStudiesCenter/photos/a.628903887133541.1073741828.627681673922429/1259746207382636/?type=3&theater

or below.

Alda and colleagues investigated this idea and extended it by looking at what psychological changes might be produced by meditation that act to protect the telomere. They recruited long-term meditators (at least 10 years of continuous practice) and a group of age, gender, and life-style matched control participants. They were assessed for telomere length, mindfulness, health, psychiatric issues, experiential avoidance, self-compassion, anxiety and depression.

 

They found that the expert meditators had nearly 10% longer telomeres than the comparison group. The expert meditators also had significantly higher mindfulness, resilience, satisfaction with life, subjective happiness, self-compassion, humanity, and lower experiential avoidance, anxiety, and depression. Using a sophisticated statistical technique (Stepwise multiple regression) they found that telomere length was longer with younger age, lower experiential avoidance (avoiding emotions and the present moment), and higher humanity (seeing one’s failures as due to their humanity).

 

These are interesting and important findings. They replicate the previous findings that meditation practice is associated with longer telomeres. This suggests that meditation may increase healthfulness and longevity. They also suggest that the important effects of meditation for increasing telomere length are increasing emotion regulation, focus on the present moment, and understanding one’s human fallibility. In other words, it appears that meditation helps the individual have a healthier relationship with their lives and existence and this improves the biological markers of health and longevity.

 

It should be kept in mind that these results are correlational, only documenting associations. They do not demonstrate that meditation caused the differences in telomeres. But, previous research has manipulated the amount of meditation and found that it did indeed produce longer telomeres. It is reasonable to conclude that the relationships seen by Alda and colleagues are reflective of this causal process.

 

So, meditate to improve longevity by producing a healthier relationship with existence.

 

“We already know that psychosocial interventions like mindfulness meditation will help you feel better mentally, but now for the first time, we have evidence that they can also influence key aspects of your biology,” – Linda Carlson

 

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

Alda M, Puebla-Guedea M, Rodero B, Demarzo M, Montero-Marin J, Roca M, Garcia-Campayo J. Zen meditation, Length of Telomeres, and the Role of Experiential Avoidance and Compassion. Mindfulness (N Y). 2016;7:651-659. Epub 2016 Feb 22.

 

 

Abstract

Mindfulness refers to an awareness that emerges by intentionally focusing on the present experience in a nonjudgmental or evaluative manner. Evidence regarding its efficacy has been increasing exponentially, and recent research suggests that the practice of meditation is associated with longer leukocyte telomere length. However, the psychological mechanisms underlying this potential relationship are unknown. We examined the telomere lengths of a group of 20 Zen meditation experts and another 20 healthy matched comparison participants who had not previously meditated. We also measured multiple psychological variables related to meditation practice. Genomic DNA was extracted for telomere measurement using a Life Length proprietary program. High-throughput quantitative fluorescence in situ hybridization (HT-Q-FISH) was used to measure the telomere length distribution and the median telomere length (MTL). The meditators group had a longer MTL (p = 0.005) and a lower percentage of short telomeres in individual cells (p = 0.007) than those in the comparison group. To determine which of the psychological variables contributed more to telomere maintenance, two regression analyses were conducted. In the first model, which applied to the MTL, the following three factors were significant: age, absence of experiential avoidance, and Common Humanity subscale of the Self Compassion Scale. Similarly, in the model that examined the percentage of short telomeres, the same factors were significant: age, absence of experiential avoidance, and Common Humanity subscale of the Self Compassion Scale. Although limited by a small sample size, these results suggest that the absence of experiential avoidance of negative emotions and thoughts is integral to the connection between meditation and telomeres.

 

The Eightfold Path at Work

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By John M. de Castro, Ph.D.

 

 “So where do we begin if we want to improve our work life for ourselves and those around us? I suggest starting with the mind. Ask yourself: what is the quality of my mind at work? What’s happening in my mind as the hours at work go by day in and day out? Is my mind working at its utmost? . . . . Through mindfulness, we can train our minds to work better.” – Tara Healey

 

The work environment as an excellent context in which to practice the Buddha’s Eightfold Path. It is filled with interpersonal interactions and clashes, task focusing, dealing with authority, frustrations, successes, self-worthiness, and emotionality. In other words, the work environment has all the ingredients to put to the test all the principles of mindfulness and the Eightfold Path for the cessation of suffering; Right View, Right Intentions, Right Speech, Right Actions, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration.

 

We often think of meditation or spiritual practice as occurring in quiet places removed from the hubbub of life. This is useful to develop skills and deep understanding. Unfortunately, most people do not have the luxury of withdrawing into a solitary or monastic life. Fortunately, it is possible to practice even in the midst of the chaos of everyday life. In fact, there are wonderful opportunities to practice presented to us all the time embedded in the complexities of the modern world. In a previous essay we discussed driving an automobile as an almost perfect venue for practice. In today’s essay we’ll discuss practicing in the work environment.

 

There are many wonderful opportunities at work to practice Right View. The view that all things are impermanent can be practiced. Indeed, the situation at work is constantly changing and no matter how bad or good the work conditions or the daily experiences are you can be sure that they’ll change; the business cycle is constantly changing as are the people you work with and for. By recognizing this we not only practice Right View but also relax and accept what is. Work is a cooperative venture. It’s a situation that reflects how interconnected everything is including the thing we label self. Working without consideration of our superiors or co-workers and their needs and aspirations would be chaotic and very unproductive. How you work effects how they work and vice versa. In this context if you take a moment to look, it is easy to develop Right View including the transitoriness of our thoughts and emotions. At work they arise and fall away in response to the ever changing experiences occurring at work and your reactions to them. This thing called self that you think of a permanent and static actually changes moment to moment in reaction to these experiences at work. This is a tremendous learning experience with work being a wonderful laboratory to practice and develop your Right View.

 

It is hard to find a better context than working to develop the Right View on suffering and unsatisfactoriness, and their roots. While working we seem to want everything to be exactly as we want it to be, and when it isn’t we suffer. We want meetings to be short, incisive, and productive, we want technology to always be working properly, we want to always be recognized for our efforts and accomplishments, we want less dull repetition and paperwork, we want our co-workers to be cooperative rather than competitive, we want a raise, we want a promotion, we want our bosses to always make the right decisions, we want everyone to like us, etc. When these things don’t happen, we suffer. In other words, you can learn, if you are observant of what is happening during working, that your suffering is caused by your lack of acceptance of how things are at work. So, working constitutes a wonderful laboratory to practice Right View. You can learn to accept things as they are, to see things without judgment, to view the job, your bosses, and other workers just as they are, and to understand how you work has consequences, affecting yourself and others, in other words, you practice and develop Right View.

 

You can quite readily practice Right Intentions while working and this can lead to Right Actions. These intentions include the abandonment of unwholesome desires. If you work with anger, impatience, selfishness, resentment you are likely to harm others and yourself. The harm may not be major or direct, but indirect by affecting the other workers in negative ways. Perhaps your anger at an unsatisfactory work situation causes the intentional sabotage of a project. Perhaps, your selfishness causes you to refuse to help a struggling co-worker eliciting frustration or worry about the security of their job, or simply cause them to suffer. But sometimes direct harm to others can be produced by greed resulting in your undercutting or obstructing their work in order to make yourself look better and step over them for promotion. But if you practice Right Intentions with sincere intentions to create good and happiness, relieve suffering in ourselves and others, and not harm any living thing, you will work cooperatively, with courtesy, with tolerance and understanding, with kindness and good will. When co-workers are treated with respect, compassion, and helpfulness or when a co-worker’s anger or frustration are reacted to with patience, kindness, and tolerance, harm and suffering have likely been prevented. It is good to reflect on the ripples of good that may have been created with Right Actions producing positive consequences, which produce more positive consequences, producing more positive consequences, etc. well into the future.

 

Intentions are a key. They become your moral compass. They tend to lead you in the right direction even though you may at times stumble.  It is often difficult or impossible to predict all of the consequences of your actions. It is also very difficult not to create some harm. You have to consider that your competitive success may be causing others to lose their jobs, or that the manufacturing processes you’re using compromises the natural environment, or that trying to minimize costs, you use suppliers who employ people at less than a living wage. You need to try to not only have Right Intentions, but to discern how even the best of intentions can sometime produce harmful outcomes. You have to sometimes balance the good you’re doing with the harm produced by the same actions. This requires Right View. This is where working can be such a great practice as you can learn what works and what doesn’t and become better at discerning what are the wholesome Right Actions from those that produce more harm than good. But, if you form Right Intentions and aspire to create good and happiness you’ll be a better worker and will produce more harmony and good will in the work place and more importantly will be moving yourself along the eightfold path.

 

There are many opportunities to practice Right Speech while working. This can include non-verbal communications such as facial expressions, body postures, etc. But, predominantly Right Speech is verbal. A worker may have a bad habit of often reacting to a mistake with reflexive emotional expletives. This can occur in response to something as simple as dropping a part, to another worker’s dangerous actions. This can also include gestures. They do no good and create harm in myself and sometimes aggravate and harm others. Office gossip is rampant in the work environment. This often hurts others in unpredictable and sometimes unknown ways. Right speech involves refraining from gossip. At work frequently guesses and rumors are spread. Right Speech involves only speaking things that you know are absolutely true. This can promote trust and harmony in the workplace. By practicing Right Speech you can work toward alleviating the suffering produced in ourselves and others. Simply react, rather than with expletives, with words such as “be safe” or a silent recitation of the loving kindness meditation wishes for health, happiness, safety etc. Right Speech takes practice. We have years of training and daily multiple examples of wrong speech. So, be patient and practice. Slowly the effects and benefits will become apparent.

 

The notion of Right Livelihood mandates that your work not only earns you a living but also creates greater happiness, wisdom, and well-being, and relieves suffering in yourself and others. Conversely, you should not produce harm. This doesn’t discourage earning profits and accumulating wealth. It simply indicates that it must be done in the right way. It indicates that you should acquire wealth only by legal means, peacefully, without coercion or violence; you should acquire it honestly, not by trickery or deceit; and you should acquire it in ways which do not entail harm and suffering for others. Some occupations can be clearly seen as creating harm such as manufacturing, selling, or delivering weapons, cigarettes, or harmful drugs, or driving animals to slaughter. Some occupations clearly seem to create greater good and happiness, such as teacher, aid worker, nurse, etc. But, most occupations are a little more difficult to tell. Sometimes harm is produced indirectly, such as by damaging the environment, or resulting in layoffs from a competitor, or by producing goods or services that can be misused or used by others to create harm. It is not yours to judge the “rightness” of other people’s occupations. This is a personal matter where intention matters, that must be reflected upon deeply to ascertain whether your practicing Right Livelihood.

 

Once again, working presents a great context to practice Right Effort. It takes substantial effort to work mindfully. If you work automatically as most people do most of the time, there is little or no mindfulness and little or no effort. When you first get to work you have to set the intention to engage in your work in such a way as to lessen suffering in yourself and others, to work with kindness, compassion, patience, and courtesy, to drop fear, anger, hatred, selfishness, and the survival of the fittest attitude, and to bring to our interactions with others at work the intention to promote well-being and happiness. Right Effort is working the “Middle Way.” That is not trying too hard and getting stressed about working mindfully, and also not being lackadaisical, but rather to try, but relax. Don’t beat yourself up when you’re not working mindfully, but congratulate yourself when you do. The “Middle Way” is where effort should be targeted.

 

Mindless working is probably the norm. Most people perform their routine work activities while their minds are elsewhere, ruminating about the past, planning for the future, or off in fantasy and daydreams. This provides you with a terrific opportunity to practice Right Mindfulness. Jon Kabat-Zinn defined mindfulness as “paying attention on purpose, in the present moment, and nonjudgmentally, to the unfolding of experience moment to moment.” What better opportunity to practice this than while working? Right Mindfulness while working precludes focusing on social media or engaging in other distractions that detract from our efforts. Right Mindfulness makes you acutely aware of what is happening and how you’re feeling during every moment of your work. This makes not only for a more enjoyable work, but also for much better working. Awareness of how you’re feeling and what’s producing those feelings, and how you’re reacting to them makes you better able to work effectively without emotional outbursts that are non-productive and can damage the efforts of co-workers. Right Mindfulness while working is not just part of the eightfold path it is a prerequisite for the practice of the seven other components of the path. So, working mindfully is a fundamental practice and working is a great situation for practice.

 

Right Concentration is the practice of focusing the mind solely on one object or a specific unchanging set of objects. This is developed during contemplative practice such as meditation. It is essential to effective work. Very few people have the luxury of working in quiet isolated circumstances. Most work in environments that are replete with distractions and interruptions.

Improvement in attentional ability is a consequence of practicing Right Concentration  improves focused attention on the work, reducing distractions and mind wandering. The ability to concentrate and screen out intrusive sounds, sights, speech and thoughts allow you to focus on your work, producing higher quality work while being more efficient and productive. In addition, it is thought that Right Concentration requires Right Effort, Right Intentions, and Right Mindfulness and these can also be practiced and developed while working. So, working is a wonderful situation for the practice of Right Concentration, benefiting the individual and the quality of the work.

 

Working the eightfold path is not easy. But, remember that it is a practice. Over time you’ll better and better at it, but nowhere near perfect. Frequently the discursive mind takes over or your emotions will get the better of you. But, by continuing the practice you’ll slowly progress. you’ll become a better worker and a more relaxed and happier worker. You then can leave work at the end of the day relaxed with a smile on your face rather than angry and stressed.

 

Through engaging in the eightfold path at can we achieve enlightenment? Probably not! But we can practice it and the Buddha taught that it leads there. The strength of practicing the eightfold path at work is that it occurs in the real world of our everyday life. Quiet secluded practice is wonderful and perhaps mandatory for progress in spiritual development. But for most people it only can occur during a very limited window of time. By extending the practice directly into the mainstream of our lives we can greatly enhance its impact. Keep in mind the teaching that actions that lead to greater harmony and happiness should be practiced, while those that lead to unsatisfactoriness and unhappiness should be let go.  Without doubt, practicing the eightfold path at work leads to greater harmony and happiness and as such should be included in our spiritual practice.

 

“As an executive coach and physician, I often sing the praises of mindfulness approaches and recommend them to clients to manage stress, avoid burnout, enhance leadership capacity, and steady their minds when in the midst of making important business decisions, career transitions, and personal life changes.” – David Brendel

 

CMCS – Center for Mindfulness and Contemplative Studies

 

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