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

 

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

Reduce Children’s and Parent’s Psychological Problems with Mindful Parenting

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By John M. de Castro, Ph.D.

 

“When we as adults learn mindfulness—paying attention here and now with kindness and curiosity and then choosing our behavior—we can support our children and teenagers in bringing these skills into their lives. If we are in the present, we aren’t worrying about our third grader getting into college and we aren’t passing this stress onto them in our day-to-day interactions. If we learn to witness our anger, fear, and sadness with kindness and compassion we show our children that this way of working with intense emotion is possible. If we slow down and choose how to respond to a difficult situation in daily life, and especially if we do it during challenges with our children and “out loud,” “Honey I am really frustrated, that you did X again, I am going to take a few minutes and then we can discuss this.” Then they see that they can do the same with various difficulties. Children learn what they live; the best way to support them in practicing mindfulness is to practice ourselves.” – Amy Saltzman

 

Mindfulness training has been shown to be helpful with a vast array of medical and psychological problems. But, it is also helpful for dealing with everyday life, from work to relationships, to social interactions, to parenting. Raising children, parenting, is very rewarding. But, it can also be challenging. Children test parents frequently. They test the boundaries of their freedom and the depth of parental love. They demand attention and seem to especially when parental attention is needed elsewhere. They don’t always conform to parental dictates or aspirations for their behavior. They are often affected more by peers, for good or evil, than by parents. It is the parents challenge to control themselves, not overreact, and act appropriately in the face of strong emotions. Meeting these challenges becomes more and more important as the youth approaches adolescence, as that is the time of the greatest struggle for independence and the potential for damaging behaviors, particularly, alcohol, drugs, and sexual behavior.

 

The challenges of parenting require that the parent be able to deal with stress, to regulate their own emotions, and to be sensitive and attentive to their child. These skills are exactly those that are developed in mindfulness training. It improves the psychological and physiological responses to stress. It improves emotion regulation. And it improves the ability to maintain attention and focus in the face of high levels of distraction. This becomes particularly important with children with psychological problems. All of the challenges of parenting become amplified. The application of mindful parenting skills to clinical issues is relatively new. So, it would seem reasonable to investigate the ability of mindful parenting training to help children with psychological problems and their parents.

 

In today’s Research News article “Mindful Parenting Training in Child Psychiatric Settings: Heightened Parental Mindfulness Reduces Parents’ and Children’s Psychopathology.” See:

https://www.facebook.com/ContemplativeStudiesCenter/photos/a.628903887133541.1073741828.627681673922429/1258473290843261/?type=3&theater

or below, Meppelink and colleagues used mindful parenting training to treat both children with serious psychopathology and their parents. The children were diagnosed with a range of disorders including autism, attention deficit hyperactivity disorder, anxiety disorder, oppositional defiant disorder, and adjustment disorder. The parents of these children received an 8 -week mindful parenting treatment delivered in a group format. It involved weekly 3-hour sessions and at least one hour of daily meditation. It included meditation, body scan, and yoga, and teaching of mindful parenting skills. Parents were assessed for mindfulness and mindful parenting, and both the parents and children were assessed for psychopathology both before and after training and again 8-weeks later.

 

They found that the training increased general mindfulness and mindful parenting scores in the parents and decreased both the parents’ and children’s psychopathology scores. These improvements were still present 8-weeks later. In addition, the greater the increase in the parents’ mindfulness, the greater the decrease in the parents’ psychopathology, but not the children’s. On the other hand, the greater the increase in the parents’ mindful parenting scores, the greater the decrease in the children’s psychopathology, but not the parents’. These results suggest that mindful parenting training benefits both the parents and the children, with improved mindfulness benefiting the parents while improved mindful parenting benefiting the children.

 

These conclusions need to be tempered with the understanding that there was not a control condition. So, it is impossible to tell if the improvements occurred because of the mindful parenting or due to a subject expectancy (placebo) effect, due to experimenter bias, spontaneous remission, or other confounding variable. A randomized controlled trial is needed.

 

Nevertheless, these results are encouraging, provide the rationale for more extensive and tightly controlled research, and suggest that children’s and parents psychological problems can be improved with mindful parenting training.

 

“It seems there’s no one right way to parent mindfully. Happily, there are many right ways. Sometimes the smallest adjustment in a child’s schedule can change a whole family’s day-to-day life. And sometimes it’s as simple as practicing paying full attention to our kids, with openness and compassion, and maybe that’s enough at any moment.” – Juliann Garey

 

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

Meppelink R, de Bruin EI, Wanders-Mulder FH, Vennik CJ, Bögels SM. Mindful Parenting Training in Child Psychiatric Settings: Heightened Parental Mindfulness Reduces Parents’ and Children’s Psychopathology. Mindfulness (N Y). 2016;7:680-689. Epub 2016 Mar 15. Doi: 10.1007/s12671-016-0504-1

 

Abstract

Mindful parenting training is an application of mindfulness-based interventions that allows parents to perceive their children with unbiased and open attention without prejudgment and become more attentive and less reactive in their parenting. This study examined the effectiveness of mindful parenting training in a clinical setting on child and parental psychopathology and of mindfulness as a predictor of these outcomes. Seventy parents of 70 children (mean age = 8.7) who were referred to a mental health care clinic because of their children’s psychopathology participated in an 8-week mindful parenting training. Parents completed questionnaires at pre-test, post-test and 8-week follow-up. A significant decrease was found in children’s and parents’ psychopathology and a significant increase in mindful parenting and in general mindful awareness. Improvement in general mindful awareness, but not mindful parenting, was found to predict a reduction in parental psychopathology, whereas improvement in mindful parenting, but not general mindful awareness, predicted the reduction of child psychopathology. This study adds to the emerging body of evidence indicating that mindful parenting training is effective for parents themselves and, indirectly, for their children suffering from psychopathology. As parents’ increased mindful parenting, but not increased general mindfulness, is found to predict child psychopathology, mindful parenting training rather than general mindfulness training appears to be the training of choice. However, RCTs comparing mindful parenting to general mindfulness training and to parent management training are needed in order to shed more light on the effects of mindful parenting and mechanisms of change.

 

Reduce Intergroup Bias with Mindfulness

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By John M. de Castro, Ph.D.

 

“All biases, even the most deeply sub-conscious ones, periodically toss up a clue to their presence in the form of a thought. It is our job to observe that thought and examine it to see what it tells us about our hidden beliefs. This means we need to watch what we think.” – Sondra Thiederman

 

Whether we admit it or not we all have prejudices. We all have biases. This is a normal human experience that appears to have been built into us through evolution. It is thought to have evolved to promote cohesion and loyalty to the individual’s group and suspicion of members of other groups. In primitive times this would tend to help the group function for the benefit and defense of the included individuals helping to insure survival. But in modern times it no longer functions adaptively and instead promotes unnecessary suspicion and hatred. For the modern human living in a diverse society, overcoming prejudice and bias, is adaptive and would lead to a more cohesive and functional society.

 

There are suggestions that mindfulness may help to counteract bias and prejudice and can help the individual overcome the effects of prejudice. In today’s Research News article “Mindful attention reduces linguistic intergroup bias.” See:

https://www.facebook.com/ContemplativeStudiesCenter/photos/a.628903887133541.1073741828.627681673922429/1257794790911111/?type=3&theater

or below

Tincher and colleagues examine the effects of mindfulness on implicit biases in college students. It is difficult, however, to directly measure these prejudices and biases as the modern societal politeness and political correctness tends to moderate any overt statements of prejudice. So, Tincher and colleagues employed an indirect method to assess prejudice and biases. They took advantage of the fact that they are expressed in our language and thought and result in stereotypes.

 

Prejudice and biases can be seen in subtle linguistic expressions. If we observe a member of a groups acting in a stereotypical manner, according to our prejudiced expectations of the behavior of that group member, then people tend to characterize it with abstract, conceptual, descriptions. For example, if we view a picture depicting an enemy hitting another person we might characterize the behavior as aggressive (abstract). On the other hand, when the behavior is contrary to our view of the group, then people tend to characterize it with concrete descriptors. For example, if we view a picture depicting an enemy helping another person get up after falling we might characterize the behavior as pulling someone up off the ground (concrete). But, when characterizing the behavior of members of our group, with positive behaviors are described abstractly and conceptually and negative behaviors concretely. For example, if we view a picture depicting a friend helping another person get up after falling we might characterize the behavior considerate (abstract) while if we view a picture depicting a friend hitting another person we might characterize the behavior as hitting someone (concrete).

 

Tincher and colleagues had college students view similar pictures and describe the behavior. They then provided a mindfulness induction instruction (observe their internal reactions and thoughts) or an immersion instruction (picture yourself in the situation, live the events). They found that the immersion group acted in a biased manner describing friend positive or enemy negative behaviors more abstractly while they described friend negative or enemy positive behaviors more concretely. On the other hand, the mindfulness instruction group had much more muted responses, with much smaller effects. They demonstrated less biased and prejudiced responses.

 

These results suggest that mindfulness reduces these linguistic responses that are indicative of implicit biases toward friends and enemies. This is a very indirect method of assessing biases but given that it’s socially frowned upon to overtly express bias, indirect methods are the only way to get at the true feelings and behaviors. As such, the results suggest that we have these implicit prejudices and that mindfulness can reduce them. The societal implications are clear that our unwanted biases and prejudices can be reduced with mindfulness.

 

So, reduce intergroup bias with mindfulness.

 

CMCS – Center for Mindfulness and Contemplative Studies

 

“mindfulness meditation techniques can reduce implicit biases. Affecting all manner of interpersonal interactions, implicit biases are unconscious attitudes or associations that influence our understanding, behavior and decisions. . . . . mindfulness serves to calm and compose the practitioner, such that emotions – and hence positive and negtive emotional responses – are subdued. Subdued emotions perhaps then lead to a more neutral processing of stimuli.“ – Hannah Maslen

 

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

 

Study Summary

Tincher MM, Lebois LA, Barsalou LW. Mindful attention reduces linguistic intergroup bias. Mindfulness (N Y). 2016 Apr;7(2):349-360. Epub 2015 Oct 15.

PMID: 27200110. Doi: 10.1007/s12671-015-0450-3

 

Abstract

A brief mindfulness intervention diminished bias in favor of one’s in-group and against one’s out-group. In the linguistic intergroup bias (LIB), individuals expect in-group members to behave positively and out-group members to behave negatively. Consequently, individuals choose abstract language beset with character inferences to describe these expected behaviors, and in contrast, choose concrete, objective language to describe unexpected behaviors. Eighty-four participants received either mindful attention instructions (observe their thoughts as fleeting mental states) or immersion instructions (become absorbed in the vivid details of thoughts). After instruction, participants viewed visual depictions of an imagined in-group or out-group member’s positive or negative behavior, selecting the best linguistic description from a set of four descriptions that varied in abstractness. Immersion groups demonstrated a robust LIB. Mindful attention groups, however, exhibited a markedly tempered LIB, suggesting that even a brief mindfulness related instruction can implicitly reduce the propensity to perpetuate stereotypical thinking through language. These results contribute to understanding the mechanisms that facilitate unprejudiced thinking.

http://link.springer.com.ezproxy.shsu.edu/article/10.1007/s12671-015-0450-3/fulltext.html

 

Be Less Controlled by Rewards with Mindfulness

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By John M. de Castro, Ph.D.

 

“Mindfulness should no longer be considered a “nice-to-have.” It’s a “must-have”:  a way to keep our brains healthy, to support self-regulation and effective decision-making capabilities, and to protect ourselves from toxic stress. It can be integrated into one’s religious or spiritual life, or practiced as a form of secular mental training.  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

 

Behavioral Psychology teaches that we are slaves to rewards and punishers. The Law of Effect states that we tend to repeat actions that are followed by a pleasing state of affairs (rewards) and are less likely to repeat actions that are followed by an aversive state of affairs (punishers). It is evident that people respond this way. It can be healthy and adaptive as long as it is kept under reasonable restraints and at moderate levels.

 

People who are too attached to rewards such as money are never really satisfied no matter how much they acquire. They are on what is called the “hedonic treadmill” where reward produces brief happiness but once it diminishes the individual becomes unhappy and works even harder for more reward and on and on it goes.  On the other hand, a lack of responsiveness to rewards and punishers is a hallmark of depression. But, the ability to delay reward is a characteristic of very successful people. It has been shown that, demonstrating the ability in early childhood to postpone reward to get a bigger reward later, predicts success in adult life.

 

So, it is crucial for well-being that we learn moderation and control of our responses to rewards and punishers. Mindfulness training has been shown to assist in restraining impulsivity and improving response inhibition and delay of gratification. In today’s Research News article “Adaptive neural reward processing during anticipation and receipt of monetary rewards in mindfulness meditators.” See:

https://www.facebook.com/ContemplativeStudiesCenter/photos/a.628903887133541.1073741828.627681673922429/1257081990982391/?type=3&theater

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

http://www.ncbi.nlm.nih.gov/pmc/articles/PMC4420752/

Kirk and colleagues investigate the effect of mindfulness on reward delay and the neural circuits involved. They compared the neural responses of experienced meditators vs. meditation naive participants to a monetary incentive delay task. To be successful in this task in earning money or preventing monetary loss the participant has to withhold responding until signaled. During the performance of this task the participants had their brain activity recorded with magnetic resonance imaging (f-MRI).

 

They did not find a difference in the groups in performance of the monetary incentive delay task. There were, however, significant differences in brain activation between the groups. In anticipation of rewards the experienced meditators had significantly reduced activity in the dorsal striatum and increased activity in the posterior insula. When the experienced meditators received a reward they had significantly less activation of the Ventromedial Prefrontal Cortex than the controls.

 

The results suggest that the experienced meditators are less activated during reward anticipation in the striatum which has been shown to be activated during reward anticipation. This suggests that the meditators have a moderated response to the thought of attaining a reward. They also appear to be more in touch with their internal feelings during reward anticipation as they had increased activation during reward anticipation of the posterior insula which is known to be involved in the processing of internal sensations. The experienced meditators also appear to have a reduced valuation of the reward during reward receipt as suggested by the reduced activation of the Ventromedial Prefrontal Cortex that has been shown to be involved in valuing reward magnitude.

 

The results thus suggest that meditation practice alters the brain producing more moderate response to the anticipation and presentation of reward and producing greater sensitivity to their internal state. Both of these modifications would be expected to make meditators better at keeping rewards and punishers in perspective, not being taken away on the “hedonic treadmill,” and being better able to delay gratification. This would in turn predict greater success in life as a results of meditation practice.

 

So, be less controlled by rewards with mindfulness.

 

“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

 

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

Kirk, U., Brown, K. W., & Downar, J. (2015). Adaptive neural reward processing during anticipation and receipt of monetary rewards in mindfulness meditators. Social Cognitive and Affective Neuroscience, 10(5), 752–759. http://doi.org/10.1093/scan/nsu112

 

Abstract

Reward seeking is ubiquitous and adaptive in humans. But excessive reward seeking behavior, such as chasing monetary rewards, may lead to diminished subjective well-being. This study examined whether individuals trained in mindfulness meditation show neural evidence of lower susceptibility to monetary rewards. Seventy-eight participants (34 meditators, 44 matched controls) completed the monetary incentive delay task while undergoing functional magnetic resonance imaging. The groups performed equally on the task, but meditators showed lower neural activations in the caudate nucleus during reward anticipation, and elevated bilateral posterior insula activation during reward anticipation. Meditators also evidenced reduced activations in the ventromedial prefrontal cortex during reward receipt compared with controls. Connectivity parameters between the right caudate and bilateral anterior insula were attenuated in meditators during incentive anticipation. In summary, brain regions involved in reward processing—both during reward anticipation and receipt of reward—responded differently in mindfulness meditators than in nonmeditators, indicating that the former are less susceptible to monetary incentives.

http://www.ncbi.nlm.nih.gov/pmc/articles/PMC4420752/

 

Mindfulness Improves Health in Primary Care

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By John M. de Castro, Ph.D.

 

“people who have battled with health problems for years find relief through accepting and working with their condition in a new way, dropping the desperate struggle to make things different from how they are. Mindfulness training makes it possible for a different kind of healing to take place, creating an open space of awareness from which people can start choosing to live well, as best they can, even with a serious illness.” – Goguen-Hughes

 

Mindfulness training has taken its place in healthcare as a primary treatment or in combination with more traditional treatments for a wide variety of health issues. Most of the studies of these medical applications of mindfulness recruit patients who have been diagnosed with specific disorders. But, primary care physicians see patients with a mix of complaints that they treat and don’t require referral to a specialist. This raises the question of generalizability. It mindfulness training helpful for the heterogeneous kind of patients seen by primary care practitioners?

 

In today’s Research News article “The Efficacy of Mindfulness-Based Interventions in Primary Care: A Meta-Analytic Review.” See:

https://www.facebook.com/ContemplativeStudiesCenter/photos/a.628903887133541.1073741828.627681673922429/1256377754386148/?type=3&theater

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

http://www.ncbi.nlm.nih.gov/pmc/articles/PMC4639383/

Demarzo and colleagues reviewed the published studies employing mindfulness training for patients recruited from primary care physicians. They found that the appropriate literature was sparse with only 6 randomized controlled trials reported. But the results were rather consistent. Mindfulness training groups compared to randomly assigned control groups had significantly improved general health, psychological health, and quality of life. These benefits of the training were maintained, albeit at generally lower levels, 6-months after the conclusion of training.

 

Hence, they found that the small number of published research studies available report that mindfulness training improves health and well-being in patients treated by primary care providers. It makes sense that since mindfulness training appears to be effective for the individual conditions that it would also be effective for a mixed group of patients with these disorders. But, the patients treated in primary care generally have milder disorders. It is reassuring that mindfulness training is effective over a range of illness intensities.

 

How can mindfulness training be affective over such a wide range of physical and psychological illnesses at a wide range of intensities? I am not aware of any other treatment that even comes close to this widespread applicability. It is not known exactly how mindfulness training affects all of these conditions, but certain effects of the training appear to be helpful with almost any condition. In particular, the ability of mindfulness training to reduce the psychological and physiological responses to stress would ameliorate the exacerbation of the disorders produced by stress. Mindfulness training also appears to strengthen the immune system and reduce the inflammatory response, which would be helpful in preventing or fighting off many illnesses. Finally, the ability of mindfulness training to focus the individual on the present moment and reduce thinking about the past and future would reduce, anxiety, worry, and rumination which contribute to many psychological problems.

 

Mindfulness training is not a panacea. But, it is ubiquitously applicable and helpful to most patients. So, improve the health of patients in primary care with mindfulness.

 

“In fact, the health effects of meditation can be even more dramatic — a matter of life and death. Williams points to a National Institutes of Health study that showed a 23 percent decrease in mortality, a 30 percent decrease in death due to cardiovascular problems and a big decrease in cancer mortality as well. “This effect is equivalent to discovering an entirely new class of drugs (but without the inevitable side effects).” – Mark Williams

 

CMCS – Center for Mindfulness and Contemplative Studies

 

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

 

Study Summary

Demarzo, M. M. P., Montero-Marin, J., Cuijpers, P., Zabaleta-del-Olmo, E., Mahtani, K. R., Vellinga, A., … García-Campayo, J. (2015). The Efficacy of Mindfulness-Based Interventions in Primary Care: A Meta-Analytic Review. Annals of Family Medicine, 13(6), 573–582. http://doi.org/10.1370/afm.1863

 

Abstract

PURPOSE: Positive effects have been reported after mindfulness-based interventions (MBIs) in diverse clinical and nonclinical populations. Primary care is a key health care setting for addressing common chronic conditions, and an effective MBI designed for this setting could benefit countless people worldwide. Meta-analyses of MBIs have become popular, but little is known about their efficacy in primary care. Our aim was to investigate the application and efficacy of MBIs that address primary care patients.

METHODS: We performed a meta-analytic review of randomized controlled trials addressing the effect of MBIs in adult patients recruited from primary care settings. The PRISMA (Preferred Reporting Items for Systematic Reviews and Meta-Analyses) and Cochrane guidelines were followed. Effect sizes were calculated with the Hedges g in random effects models.

RESULTS: The meta-analyses were based on 6 trials having a total of 553 patients. The overall effect size of MBI compared with a control condition for improving general health was moderate (g = 0.48; P = .002), with moderate heterogeneity (I2 = 59; P <.05). We found no indication of publication bias in the overall estimates. MBIs were efficacious for improving mental health (g = 0.56; P = .007), with a high heterogeneity (I2 = 78;P <.01), and for improving quality of life (g = 0.29; P = .002), with a low heterogeneity (I2 = 0; P >.05).

CONCLUSIONS: Although the number of randomized controlled trials applying MBIs in primary care is still limited, our results suggest that these interventions are promising for the mental health and quality of life of primary care patients. We discuss innovative approaches for implementing MBIs, such as complex intervention and stepped care.

http://www.ncbi.nlm.nih.gov/pmc/articles/PMC4639383/

 

Improve Oral Health with Yoga

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By John M. de Castro, Ph.D.

 

“Is yoga the key to dental health? It may not fight cavities, but the ancient great exercise regimen can improve a person’s oral health in a number of other important areas. Most of the oral health benefits of yoga come from stress relief. Eliminating stress has benefits for areas of health throughout the body, but it is particularly important when it comes to dental well-being.” – Irene McKinney

 

If you asked most people what’s one of the most common health problems that people have, probably the last thing that they would come up with us oral health. Yet, about half of all American adults, around 65 million, have mild, moderate or severe periodontitis, the more advanced form of periodontal disease. In adults 65 and older, prevalence rates increase to over 70 percent.

 

“Periodontitis means “inflammation around the tooth” – it is a serious gum infection that damages the soft tissue and bone that supports the tooth. All periodontal diseases, including periodontitis, are infections which affect the periodontium. The periodontium are the tissues around a tooth, tissues that support the tooth. With periodontitis, the alveolar bone around the teeth is slowly and progressively lost. Microorganisms, such as bacteria, stick to the surface of the tooth and multiply – an overactive immune system reacts with inflammation.” These bacterial plaques are sticky, colorless membranes that develop over the surface of the teeth and are the most common cause of periodontal disease. If it is not treated periodontitis will eventually lead to tooth loss, and increases the risk of stroke, heart attack and other health problems.

 

Treatment for periodontitis is straightforward including professional plaque removal and general at home oral hygiene. If severe, surgical procedures are called for. But, like many infections, periodontitis is exacerbated by stress. So, practices like mindfulness and yoga training, that reduce stress, may well help with periodontitis. In addition, mindfulness practices have been found to reduce the inflammatory response which would in turn reduce the inflammation of the gums.  So, it would make sense to investigate the effects of yoga practice on periodontal disease.

 

In today’s Research News article “.” See:

https://www.facebook.com/ContemplativeStudiesCenter/photos/a.628903887133541.1073741828.627681673922429/1255680397789217/?type=3&theater

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

http://www.ncbi.nlm.nih.gov/pmc/articles/PMC4784068/

Katuri and colleagues compared patients diagnosed with chronic periodontitis who practiced yoga for at least 5 years, to patients who demonstrated anxiety and depression, and those who neither practiced yoga or were anxious or depressed. They found that the yoga practitioners had less severe periodontitis as indicated by a plaque index and attachment level. In addition, the yoga practitioners had significantly lower plasma cortisol levels, an indicator of stress. Hence, the yoga practitioners were found to have less severe periodontal disease and less stress.

 

This study, however, simply compared groups who practiced yoga and didn’t. There could be systematic differences between the groups other than yoga practice that could be responsible for the results. For example, yoga practitioners may generally have healthier lifestyles including better diets and more rigorous home oral hygiene practices. It remains for future research to actively assign groups of patients diagnosed with chronic periodontitis to practice yoga to observe the causal effects of yoga practice on the disease.

 

The results, however, make sense. Yoga practice by reducing the psychological and physical responses to stress can reduce inflammatory responses and improve periodontitis. These intriguing findings deserve to be followed-up with more rigorous studies to ascertain if you can improve oral health with yoga.

 

“Studies have shown that yoga practiced regularly can decrease blood pressure, reduce your heart rate, and lessen stress.  That is important to your oral health because stress diminishes resistance to infections including gum disease and abscesses, and can make you more likely to develop canker sores and cold sores. So don’t be surprised at your next dental visit when our hygienist tells you to brush, floss and sign up for a yoga class!” – Jill Smith

 

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

Katuri, K. K., Dasari, A. B., Kurapati, S., Vinnakota, N. R., Bollepalli, A. C., & Dhulipalla, R. (2016). Association of yoga practice and serum cortisol levels in chronic periodontitis patients with stress-related anxiety and depression. Journal of International Society of Preventive & Community Dentistry, 6(1), 7–14. http://doi.org/10.4103/2231-0762.175404

 

Abstract

Aim:

Reducing the psychosocial stress by various methods can improve overall health, and yoga is now considered as an easily available alternative method. The present cross-sectional pilot study was conducted mainly to find the association of yoga practice with periodontal disease by measuring serum cortisol levels.

Materials and Methods:

A total of 70 subjects with age range of 35–60 years suffering with chronic periodontitis were divided into group I (with stress), group II (without stress), and group III (practicing yoga). Psychological evaluation was carried out using Hamilton Anxiety Rating Scale (HAM-A) and Zung Self-rating Depression Scale (ZSDS). Periodontal parameters like plaque index (PI), probing pocket depth (PPD), and clinical attachment level (CAL) at 5–8 mm and >8 mm were recorded. Blood samples were collected and serum cortisol levels were measured.

Results:

Mean age, plaque scores, and number of teeth with PPD and CAL at 5–8 mm and >8 mm were similar in all the groups, except between group I and group III where a multiple comparison with Tukey’s post-hoc test showed significant difference in plaque index (P < 0.038) and the number of teeth with CAL 5–8 mm (P < 0.016). Serum cortisol levels and HAM-A scale and ZSDS scores showed highly significant value (P < 0.001) in group I subjects when compared with group II and group III subjects.

Conclusion:

Cross-sectional observation done among three groups showed that individuals practicing yoga regularly had low serum cortisol levels, HAM-A scale and ZSDS scores, and better periodontal health.

http://www.ncbi.nlm.nih.gov/pmc/articles/PMC4784068/

 

Improve Well-Being with Menstrual Disorder with Yoga Nidra

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By John M. de Castro, Ph.D.

 

“The ancient practice of yoga nidra, also known as yogic sleep, is a meditative practice that results in conscious deep sleep. Current research suggests that yoga nidra can help relieve menstrual problems, diabetes symptoms and post-traumatic stress disorder (PTSD).” – Elaine Gavalas

 

Menstrual disorders are associated with disruptive physical and/or emotional symptoms just before and during menstruation, including heavy bleeding, missed periods and unmanageable mood swings. Symptoms can include abnormal uterine bleeding, which may be abnormally heavy or absent or occurs between periods, painful menstrual periods, premenstrual syndrome, or premenstrual dysphonic disorder (depression). These disorders are all very common and most women experience some of these symptoms sometime during their premenopausal years, while around 20% experience them throughout their fertile years.

 

Yoga has documented benefits for the individual’s psychological and physical health and well-being. It has also been shown to improve menstrual problems. Yoga, however, consists of a number of components including, poses, breathing exercises, yoga nidra (meditation), concentration, and philosophy/ethics.  So, it is difficult to determine which facet or combination of facets of yoga are responsible for which benefit. Hence, it is important to begin to test each component in isolation to determine its effects.

 

In today’s Research News article “Psycho-Biological Changes with Add on Yoga Nidra in Patients with Menstrual Disorders: a Randomized Clinical Trial.” See:

https://www.facebook.com/ContemplativeStudiesCenter/photos/a.628903887133541.1073741828.627681673922429/1255064667850790/?type=3&theater

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

http://www.ncbi.nlm.nih.gov/pmc/articles/PMC4794540/

Rani and colleagues randomly assigned women who displayed menstrual disorders for more than 6-months to either a yoga Nidra or treatment as usual group. Yoga nidra is generally practiced while lying on the back on a mat on the floor with the arms out at the sides and the palm facing up. This is the what’s known as the corpse pose in yoga. It is generally a deep guided meditation practice. It usually begins with a systematic body scan meditation and then moves into a deep meditative state. The most easily observable effect of the yoga nidra practice is the extremely deep relaxation of the nervous system and healing of the body by allowing it the rest and recharge it usually lacks in our all too busy lifestyles. Yoga nidra produces a state of deep relaxation and sedation without the individual actually going to sleep.

 

At baseline Rani and colleagues measured psychological general well-being, and a variety of hormone levels. The yoga nidra group then received 30-35-minute yoga nidra, 5 days per week for 3 months and practiced at home for the subsequent 3 months. Measurements were then repeated at the end of the 6-month program. Control participants received their normal medical treatments during the 6-month period. They found that the yoga Nidra group showed significant improvements in anxiety, depression, positive well-being, general health, and vitality while the control group did not. Similarly, they found that the yoga Nidra group had significant decreases in 4 hormone levels; thyroid-stimulating hormone, follicle-stimulating hormone, luteinizing hormone, and prolactin. Hence, yoga Nidra produced positive benefits for psychological well-being and also for endocrine (hormonal) function.

 

These are exciting findings. Yoga Nidra practice improved psychological well-being in women with menstrual disorder. Yoga practice and meditation practice have these same benefits for practitioners. But, it’s interesting that these psychological benefits can be produced by yoga nidra practice alone. The findings of decreased hormone levels are significant. Pituitary hormones, follicle stimulating hormone, luteinizing hormones, prolactin and thyroid hormones are very much involved in the menstrual cycle and are required for normal development of ova. Yoga Nidra practice may be helping with menstrual disorder by producing better regulation of these crucial hormones. Future research will be required to investigate this idea.

 

It is important to note that the control group did not receive any new active treatment. It is possible that the effects observed were not due to yoga Nidra, but to the expectations of the participants that the yoga nidra would improve their disorder. It will be important for future research to include and active or placebo control condition.

 

Regardless, the results suggest that well-being can be improved in women with menstrual disorder with yoga nidra.

 

“Yoga nidra for me is like a ‘super nap’ that recharges me in no time. It is a complete rejuvenation package – a must to relieve ourselves of daily stress in today’s busy world.” – Pritika Nair

 

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

Rani, K., Tiwari, S. C., Kumar, S., Singh, U., Prakash, J., & Srivastava, N. (2016). Psycho-Biological Changes with Add on Yoga Nidra in Patients with Menstrual Disorders: a Randomized Clinical Trial. Journal of Caring Sciences,5(1), 1–9. http://doi.org/10.15171/jcs.2016.001

 

Abstract

Introduction: Menstrual disorders are common problems among women in the reproductive age group. Yuga interventions may decrease the physical and psychological problems related to menstrual disorders. The present study was aimed to assess the effect of Yoga Nidra on psychological problems in patients with menstrual disorders.

Methods: A total number of 100 women recruited from the department of obstetrics and gynecology and were then randomly allocated into two groups: a) intervention received yogic intervention and medication for 6 month, and b) control group received no yogic intervention and they only received prescribed medication). Psychological General Well-Being Index (PGWBI) and hormonal profile were assessed at the time of before and after six months on both groups.

Results: The mean score of anxiety, depression, positive well-being, general health, and vitality scores, as well as hormonal levels, in posttest were significantly different in intervention group as compared with pretest. But there was no significant difference in control group.

Conclusion: Yoga Nidra can be a successful therapy to overcome the psychiatric morbidity associated with menstrual irregularities. Therefore, Yogic relaxation training (Yoga Nidra) could be prescribed as an adjunct to conventional drug therapy for menstrual dysfunction.

http://www.ncbi.nlm.nih.gov/pmc/articles/PMC4794540/

 

Mindful Fatherhood

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By John M. de Castro, Ph.D.

 

“Mindful Fathering is the act of consciously checking into your life as a father. It’s about staying present in your life as a father, observing the dreary, ugly, and painful parts of fathering with acceptance and non-judgement, and honoring those parts with our full attention, just as we honor the wonderful and sublime moments of fatherhood, rather than numbing ourselves out of our lives through substances, technology, or boredom.” – MindfulFathering

 

Fathers’ Day, like Mother’s Day was basically invented and promoted by the greeting card and florist industries. But, even though its origins were crass, the idea took off, because it hit upon a truth; that most of us love our fathers. As a result, Fathers’ Day has become a culturally accepted and encouraged time for the celebration of fatherhood and all that it means. The deep bonds and love that most people feel for their fathers and their fathers for them fuels the celebration of the holiday.

 

The holiday is also popular as everyone has a father, who in turn, has had a father, who has had a father, etc. Many are, or want to be fathers. It has and always will, play an immensely important role in our individual and societal existence. The effectiveness, or lack thereof, of fathering has a major impact on the children that continues throughout their lives. It is such an important role that it seems reasonable to explore what goes into successful fathering and child rearing and what might be of assistance in improving fathering. There has accumulated a tremendous amount of scientific evidence that mindfulness, (“awareness that arises through paying attention, on purpose, in the present moment, non-judgmentally”) can be an important asset for fathers. So, on this day celebrating fatherhood, we’ll explore the role of mindfulness.

 

Mindfulness has been found to be important to becoming a father in the first place. Mindfulness makes the individual more attractive to the opposite sex, it improves sexual relationships, it helps to relieve infertility, and it improves relationships in general. All of which underscores the importance of mindfulness in improving the likelihood that conception will occur and that childbirth will be born into a supportive social context. Mindfulness continues after birth to be of assistance as it improves caregiving and parenting, even in the case where the child has developmental disabilities. Mindfulness not only helps the parents deal with the stresses of childrearing, but developing mindfulness in the child can be of great assistance to helping the kids develop emotionally and cognitively, develop high level thinking, develop healthy self-concepts, develop socially, deal with stress, and cope with trauma and childhood depression. It even improves the child’s psychosocial development and academic performance and grades in school. In addition, it seems to be able to assist children through the troubled times of adolescence.

 

Fathering does not occur in a vacuum. It’s been said that “It takes a village” to rear a child. Indeed, fatherhood is embedded in a community. There are many people who are either directly or indirectly involved, from the mother, to the extended family, the community, the medical profession, teachers, clergy, social workers, childcare workers, and even the government. So relationships become an essential part of fathering from conception, to birth, and family and social life. Mindfulness is important to the father in developing and promoting these social connections that are so important for the child’s development. Mindful people generally connect better and are better liked by others, making them socially much more effective.

 

Why would mindfulness be such an important component of fatherhood? There are a number of reasons that mindfulness helps. It reduces the psychological and physical effects of stress on the father and let’s face it, raising children can be quite stressful. Mindfulness also improves emotion regulation making the father better able to be in touch with his emotions yet react to them adaptively and effectively. Mindfulness helps the father maintain his health and well-being, and to recover quicker should he become ill.

 

With the increasing frequency of divorce and single parent households, the first and most important function of a father is simply to be present for their child. This may take the form of a traditional family, but may also be as the primary custodian, or only during delineated visitations, or there may be shared responsibility with separate households, or as a step-parent. The mindful father takes this role and his responsibilities to the child very seriously and regardless of the living arrangements invests time and resources in the child. Regardless of the circumstances being mindfully involved in the child’s life is crucial. But being present doesn’t just mean being physically present hanging around. Probably the most important thing a father can do is to simply be present with the child, devoting singular attention to the child. It means attending to the children emotionally, listening carefully, and being caring and compassionate.

 

The essential capacity developed in mindfulness training is paying much greater attention to what’s occurring in the present moment. This can be of immense help to the father. It makes him better attuned to his child’s and to his own needs. It reduces rumination and recriminations about past mistakes. It tends to diminish the worry and anxiety about the future. It helps him to focus on what needs to be done now, making him much more effective. And it helps him to experience the joys of fatherhood to their fullest. In general, by focusing on now, he is tuned into the only time that matters for himself or his child, improving his relationship with reality, dealing with its problems and relishing its wonders.

 

This is where mindfulness comes in. Mindfulness training promotes paying close attention to what is happening in the present moment. So, when interacting with their children a mindful father is truly present for them and not thinking about other things. Mindfulness promotes careful attentive listening. One of the most important things a child wants is to be truly heard. That is the gift of a mindful father. Mindfulness also promotes compassion, being aware of the emotional state of another. This is also important for a child. Childhood can be difficult and being in touch with a child’s moods is an important part of effective fathering. Mindfulness also develops the ability to closely observe without judging the child. This is immensely important for the development of the child’s self-concept and for the flowering of experimentation and creativity. Yes, children need direction, but too much judging can cause harm. So, observing the child with non-judgmental awareness is important for children flourishing.

 

Hence, mindfulness can make fathering better, both for the father, and the child. So, on this important day of celebration of fathers, let’s adopt mindfulness and make it a part of our relationship with our fathers and our children. Most of us love our fathers but we love mindful fathers even more especially when we ourselves are mindful.

 

“But mindfulness is really about being the best parent you can be. When we are mindful, we think about what we are doing and why we are doing it.  If we are grounded in principles, it is easier to be more aware of what is happening at the moment and to be more observant.  Connecting with the deep reasons why we chose to be a parent can help us see what is going on in a clearer light.” – Wayne Parker

 

CMCS – Center for Mindfulness and Contemplative Studies

 

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

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

Improve Marital Satisfaction 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

 

Infertility, the inability to become pregnant, is primarily a medical condition and due to physiological problems, most frequently, hormonal inadequacy. The diagnosis of infertility involves documenting a failure to become pregnant despite having carefully timed, unprotected sex for at least one year. Sadly, infertility is quite common. It is estimated that in the U.S. 6.7 million women, about 10% of the population of women 15-44, have an impaired ability to get pregnant or carry a baby to term and about 6% are infertile.

 

Infertility can be more than just a medical issue. It can be an emotional crisis for many couples, especially for the women. Couples attending a fertility clinic reported that infertility was the most upsetting experience of their lives. Women with infertility reported feeling as anxious or depressed as those diagnosed with cancer, hypertension, or recovering from a heart attack. Men’s reactions are more complicated. If the reason for the infertility is due to an issue with the woman, then men aren’t as distressed as the women. But if they are the ones who are infertile, they experience the same levels of low self-esteem, stigma, and depression as infertile women do. In addition, infertility can markedly impact the couple’s relationship, straining their emotional connection and interactions and the prescribed treatments can take the spontaneity and joy from lovemaking making it strained and mechanical.

 

The stress of infertility and engaging in infertility treatments may exacerbate the problem. These issues conspire to stress the marital relationship and interfere with the emotional health of the individuals. In today’s Research News article “The Effectiveness of Mindfulness-Based Cognitive Group Therapy on Marital Satisfaction and General Health in Woman with Infertility.” See:

https://www.facebook.com/ContemplativeStudiesCenter/photos/a.628903887133541.1073741828.627681673922429/1253726174651306/?type=3&theater

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

http://www.ncbi.nlm.nih.gov/pmc/articles/PMC4803966/

Shargh and colleagues randomly assigned women diagnosed with infertility to a group receiving Mindfulness Based Cognitive Therapy (MBCT) or a control group. They measured the marital satisfaction and emotional health of the women prior to and after an 8-week MBCT program presented in a group format or care as usual. They found that the MBCT program produced a significant increase in marital satisfaction, including communications, conflict resolution and ideal deviation, and a significant increase in emotional health including lower bodily complaints, anxiety, depression and social malfunction.

 

These results are potentially important as infertility places intense stress on marital relationships. The results seem reasonable, though, given the documented effectiveness of mindfulness training to relieve stress, anxiety, and depression, and improve social function and romantic relationships. It is important, however, to demonstrate that mindfulness training is similarly effective with women with infertility issues. This can have other positive consequences as there are indications that the relief produced by mindfulness training may improve the likelihood of these women successfully conceiving. It is also encouraging that these results can be obtained when MBCT is delivered in a group format. This makes it more efficient and cost effective.

 

So, improve marital satisfaction in couples struggling with infertility with mindfulness.

 

CMCS – Center for Mindfulness and Contemplative Studies

 

“Each of us has a different set of sexual experiences and needs. When we feel disconnected from pleasure, simply bringing non-judgmental awareness to our bodies can help us clear away the baggage of cultural narratives. And in doing so, we can uncover our own unique sexual story and gain compassion for ourselves, wherever we are at in our sexual journey.” – Pam Costa

 

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Study Summary

 

Shargh, N. A., Bakhshani, N. M., Mohebbi, M. D., Mahmudian, K., Ahovan, M., Mokhtari, M., & Gangali, A. (2016). The Effectiveness of Mindfulness-Based Cognitive Group Therapy on Marital Satisfaction and General Health in Woman with Infertility. Global Journal of Health Science, 8(3), 230–235. http://doi.org/10.5539/gjhs.v8n3p230

 

Abstract

Infertility affects around 80 million people around the world and it has been estimated that psychological problems in infertile couples is within the range of 25-60%. The purpose of this study was to determine the effectiveness of Mindfulness-based cognitive group therapy on consciousness regarding marital satisfaction and general health in woman with infertility. Recent work is a clinical trial with a pre/posttest plan for control group. Covering 60 women who were selected by in access method and arranged randomly in interference (30) and control (30) groups. Before and after implementation of independent variable, all subjects were measured in both groups using Enrich questionnaire and marital satisfaction questionnaire. Results of covariance analysis of posttest, after controlling the scores of pretest illustrated the meaningful difference of marital satisfaction and mental health scores in interference and control groups after treatment and the fact that MBCT treatment in infertile women revealed that this method has an appropriate contribution to improvement of marital satisfaction and mental health. Necessary trainings for infertile people through consultation services can improve their mental health and marital satisfaction and significantly help reducing infertile couples’ problems.

http://www.ncbi.nlm.nih.gov/pmc/articles/PMC4803966/