Improve Security Guards Coping with Emotions with Yoga

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Improve Security Guards Coping with Emotions with Yoga

 

By John M. de Castro, Ph.D.

 

“Officer safety and wellness can improve when agency leaders are willing to support a shift in the culture that is innovative and supports mind-body approaches to health and well-being.” – Jennifer Elliott

 

It is understood that policing is difficult and stressful. Police are hired, trained, and paid by government entities and as such have reasonable compensations and job security. But, private security service is one of the most rapidly growing occupations worldwide employing a large cadre of people. They are generally hired, trained, and paid by private companies or in some cases are volunteers. In the United States there are over a million security guards employed and providing security services to businesses, schools, medical facilities, private homes, casino surveillance, and involved in investigations. Their compensation tends to be low with a median yearly income of $24,410.

 

It has been demonstrated that officers and civilian staff in law enforcement agencies face enormous stress that can have a negative impact on physical, psychological, and emotional health. But, with security guards, there is very little known about the stresses involved in these positions and their impact on the health and well-being of the guards. In one study, people in different occupations rated their satisfaction and happiness with their jobs. Security guard was rated as the unhappiest career. This was primarily due to a perceived lack of rewards and growth opportunities. Another study found that security guard was rated as a stressful occupation, to some extent due to often working late hours alone. Stress is known to have negative effects on physical and mental health. It is likely that security guards are not immune.

 

It has been shown that mindfulness practices in general can reduce the physiological and psychological responses to stress and improve emotion regulation. Yoga practice in particular has been shown to reduce stress and improve emotions. So, it would make sense to investigate whether yoga practice could be used to improve the emotional states of guards.

 

In India, the Home Guards are a volunteer group that provides security for public events such as festivals, elections, sporting events, traffic control, etc. In today’s Research News article “Effect of integrated Yoga module on positive and negative emotions in Home Guards in Bengaluru: A wait list randomized control trial”

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http://www.ncbi.nlm.nih.gov/pmc/articles/PMC4728956/

Amaranath and colleagues studied the emotional health of these Home Guards and investigated the impact of integrated yoga practice. Home Guards were randomly assigned to either a yoga group or no treatment. The yoga group practiced yoga for 2 months for 1 hour per day for 6 days per week. Positive and negative emotions were measured. Positive emotions included attentive, interested, excited, strong, enthusiastic, determined, proud, inspired, active, alert, happy, pleased, content, and glad.  Negative emotions included afraid, distressed, upset, jittery, guilty, nervous, scared, hostile, ashamed, irritable, disappointed, sad, unhappy, troubled, and miserable. These positive and negative emotions were measured before and after the 2-months of yoga practice.

 

They found that yoga practice produced and increase in positive emotions and a decrease in negative emotions in the Home Guards. On the other hand, the control group had the opposite effect with a decrease in positive emotions and an increase in negative emotions.  The yoga group showed the greatest changes in the positive emotions of content, glad, pleased, and excited and the greatest reductions in the negative emotions of disappointed, distressed, upset, sad, and unhappy. Hence yoga practice had a large beneficial effect on the emotional states of the Home Guards .

 

These results are interesting but it should be noted that the study lacked an active control. So, it is impossible to determine if the effects were due to yoga practice specifically, or possibly simply to exercise or subject expectancy effects, demand characteristic, etc. It remains for more tightly controlled studies to determine the exact cause of the emotional improvements in the Home Guards.

 

Nevertheless, it is clear that yoga practice can improve security guards coping with emotions.

 

“the scientific study of yoga demonstrates that mental and physical health are not just closely allied, but are essentially equivalent. The evidence is growing that yoga practice is a relatively low-risk, high-yield approach to improving overall health.” – Harvard Medical Health Letter

 

CMCS – Center for Mindfulness and Contemplative Studies

 

 

Study Summary

Amaranath, B., Nagendra, H. R., & Deshpande, S. (2016). Effect of integrated Yoga module on positive and negative emotions in Home Guards in Bengaluru: A wait list randomized control trial. International Journal of Yoga, 9(1), 35–43. http://doi.org/10.4103/0973-6131.171719

 

Abstract

Background: The beneficial aspect of positive emotions on the process of learning and the harmful effect of negative emotions on coping with stress and health are well-documented through studies. The Home Guards (HGs) are working in a very stressful situation during election, managing traffic and other crowded places. It is quite essential in present day circumstances that they have to manage their emotions and cope up with different stressful situations.

Objective: To study the efficacy of integrated Yoga module (IYM) on emotions (positive and negative affect [PA and NA]) of HGs.

Methods: A total of 148 HGs both males and females who qualified the inclusion and exclusion criteria were randomly divided into Yoga group (YG) and control groups (CG). The YG had supervised practice sessions (by trained experts) for 1 h daily, 6 days a week for 8 weeks along with their regular routine work whereas CG performing their routine work. Positive affect negative affect scale (PANAS) was assessed before and after 8 weeks using a modified version of PANAS.

Results: PA in YG had significantly increased (P < 0.05) whereas it had decreased significantly (P < 0.05) in CG. Other positive effect in YG had significantly increased (P < 0.001), whereas it had decreased significantly (P< 0.001) in CG. NA in YG had significantly decreased (P < 0.001), whereas it had significantly increased (P< 0.001) in CG. Other NA in YG had significantly decreased (P < 0.001), whereas it had significantly increased (P < 0.01) in CG.

Conclusions: The results suggested that IYM can be useful for HGs to improve the PA and to decrease NA score. Moreover, IYM is cost-effective and helps HGs for coping up with emotions in stressful situations.

http://www.ncbi.nlm.nih.gov/pmc/articles/PMC4728956/

The Noble Eightfold Path: Right Intentions

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The Noble Eightfold Path: Right Intentions

 

By John M. de Castro, Ph.D/

 

“And what is right intention? It is the release of chasing after of fleeting pleasures, the release of the intention of malice, the release of the intention of doing harm.” – Buddha

 

“Developing wholesome intentions begins a natural process of building a foundation of ethics, and mindfulness is the tool that helps you see what you need to work on, what you need to let go of, and to act responsibly instead of reacting harshly or foolishly.” – Dana Nourie

 

The Buddha’s path to enlightenment, the Noble Eightfold Path consists of “Right View, Right Intentions, Right Speech, Right Actions, Right Livelihood, Right Effort, Right Mindfulness and Right Concentration.” – Buddha. In a previous post

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The first component of the Noble Eightfold Path, “Right View” was discussed. It is intimately tied together with “Right Intentions” as there can be no “Right Intentions” without first seeing existence clearly and with discernment. Only, then can “Right Intentions” be established. In fact, “Right View” provides the thought processes necessary to set future directions, “Right Intentions”. This an instance of how all of the components of the Noble Eightfold Path are interconnected and depend upon one another.

 

Intentions are the drivers of actions. They involve thoughtful directions to produce wholesome outcomes. The simplest way to look at “Right Intentions” is as the aspiration to create greater happiness, wisdom, and well-being, and relieve suffering in ourselves and others. This is where “Right View” comes in and provides the wisdom to discern which aspirations are likely to produce wholesome outcomes. We may start the day with the intent to help others in need and discern that donating an hour of our time to volunteer work at a homeless shelter would likely produce greater happiness, wisdom, and well-being, and relieve suffering. This is right intention at work, derived from “Right View” and producing “Right Actions.” It is critical that the intention is wholesome. The same action, donating time, might be motivated by a desire to appear kind and generous to others, to obtain a tax deduction, or to impress a romantic interest who also volunteers. All of these are intentions governed by desires and are not part of the path. So, the action is important but only to the extent that it is motivated by a “Right Intentions.”

 

The Buddha taught that there were three kinds of “Right Intentions”: the intention of renunciation, the intention of good will, and the intention of harmlessness. The intention of renunciation is to eliminate attachments to the desires which normally drive our actions. This does not mean that we don’t aspire to acquire things, satisfy needs, or experience pleasures. Rather, it mandates the release of attachment to the desire. We still like to eat a good meal, well prepared and tasty. Experiencing this is simply experiencing what is. The need to eat is a healthy part of maintaining well-being and enjoyment of the sensory pleasure of eating is a healthy experience, provided that the goal (intention) is not to acquire these experiences and pursue them in search of happiness. When we are driven by seeking sensory pleasure, we will experience momentary happiness, but inevitably it will lead to suffering as the happiness cannot be maintained. The pleasure of fine dining quickly dissipates and we feel unfulfilled until we can have another fine dining experience, which again leads to unsatisfactoriness, suffering. The intention of renunciation derives from understanding that the intention to find satisfaction by fulfilling desires is not the way to create greater happiness, wisdom, and well-being, but a way to increase suffering. So, we renounce the drive to fulfill the desire and become unattached. This will free us from the endless cycle of desire and suffering.

 

The intention of good will is also an intention toward loving kindness. It is a deep inner good will to all living beings including the self. This is not sensual love or love given in expectation of a return or a gain. It is not limited to certain people or even certain species. It is not contingent on particular behaviors, attitudes, or likeability. It is rather a pure kindness and wish for well-being of all. It is a recognition of suffering in self and others and deep compassion for that suffering and the intention to work for its relief. The intention of good will derives from understanding that all sentient beings suffer, but that the suffering can be eliminated. It expresses a deep compassion and understanding of this suffering and it energizes actions to relieve the suffering in self in others.

 

The intention of harmlessness is a broad intention to not cause pain, loss, or destruction to any sentient being, humans and non-human animals included. This can be quite difficult to accomplish as our actions can have rippling consequences that somewhere down the chain of causation produce harm. We can’t always know or discern what might happen, so the intention is critical. In donating time to work at a homeless shelter we may drive our car to the shelter. The exhaust contributes carbon to the atmosphere, contributing to global warming, harming all sentient beings. During the drive a squirrel might dash in front of the car and get struck. The discernment is difficult and “Right View” is critical to the intention of harmlessness.

 

A little thought regarding the implications of the intention of harmlessness will lead to perhaps adopting a vegetarian diet, as eating flesh creates harm to sentient beings. But, even a vegetarian diet creates harm. In growing vegetables, many sentient beings such as rodents, reptiles, and birds are inevitably destroyed. Additionally, cooking the vegetables releases carbon into the atmosphere. So, it is important to understand that we can never be completely harmless while we’re alive. The important point is to set the intention to do the least harm possible while still maintaining our health, doing good, and making a living.

 

It should be clear from all of this that “Right Intention” is a critical driver for actions along the Eightfold Path. Without intentions of renunciation, good will, and harmlessness we are rudderless. The “Right Intentions” are our moral compass. As such, they are key to wholesome living and progress on the path.

 

So, set “Right Intentions” and move forward on the Eightfold Path.

 

“The largest pool of untapped resources in the world today is humans’ good intentions that don’t translate into action.” ~ Lloyd Nimetz
CMCS – Center for Mindfulness and Contemplative Studies

Improve Alternatives to Incarceration with Mindfulness

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Improve Alternatives to Incarceration with Mindfulness

 

By John M. de Castro, Ph.D.

 

“Mindfulness training helps youth consider more adaptive alternatives. It creates a gap between triggers for offending behavior and their responses. They learn to not immediately act out on impulse, but to pause and consider the consequences of a potential offending and high risk behavior.”- Bethany Casarjian

 

Alternative to Incarceration (ATI) programs attempt to, where possible, keep nonviolent criminals out of prison. The idea is that prison actually promotes repeated offending and by avoiding prison there is a better opportunity to prevent offending in the future. When arrested for nonviolent offenses the ATI provides treatment rather than punishment. In general, the courts hear the cases of nonviolent offenders who commit low-level felonies and misdemeanors and have mental health problems. Similarly, drug courts seek to address substance abuse problems in offenders commonly charged with possession and other drug-related offenses. In exchange for a guilty plea, the offenders enter treatment instead of prison. If they successfully complete treatment, authorities may remove the offense from their record, depending on the plea agreement.

 

Alternative to Incarceration (ATI) programs vary from state to state. Generally, they last from 6 to 9 months with some form of treatment or counseling occurring nearly daily. These include social services such as individual and group counseling, education placement, job readiness training, sex education, and anger management programs. In addition, ATI programs provide various types of monitoring such as drug testing, curfew enforcement, and attendance tracking at work, school, and the program. These programs have been very successful. Participants who completed the program are much less likely to offend again with recidivism rates declining by 85 percent, conviction rates by 77 percent and incarceration rates by 83 percent.

 

Many of the individuals in these ATI programs struggle with drug addiction, mental illnesses, and/or anger and impulse control issues The treatment programs are designed to help address these issues. Mindfulness training and yoga have been demonstrated to improve treatment for addictions, to improve many mental health problems, to reduce anger, and improve impulse control. So, mindfulness training may be very helpful in treatment in ATI programs. In today’s Research News article “Mindfulness and Rehabilitation: Teaching Yoga and Meditation to Young Men in an Alternative to Incarceration Program”

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Barrett conducted semi-structured interviews of ten 18-24 year-old male offenders who were convicted of felonies and were participants in an Alternative to Incarceration (ATI) program. These young men participated in mindfulness and yoga training as a component of the program.

 

The offenders in general had very negative views about mindfulness training and yoga prior to participation, but were very favorable afterwards. They reported that participation reduced stress and anxiety, and improved stress coping responses, all of which are associated with the likelihood of reoffending. They also reported improved anger management and impulse control following the program.

 

These are encouraging findings. But, it must be kept in mind that there were no control comparison conditions such as interviews with participants in an ATI program that did not contain mindfulness and yoga practice. In addition, the interviews were conducted by the author who also taught the mindfulness and yoga classes. So, there is ample opportunities for a variety of confounds to creep in, not the least of which is experimenter bias and demand characteristics. So, there is a need to attempt to replicate these findings with a randomized controlled trial using objective measures and blinded assessors.

 

Keeping in mind these important reservations, mindfulness and yoga training is potentially and important contributor to improved success in these already successful Alternative to Incarceration Programs.

 

“It’s wrong for people’s undiagnosed and untreated mental illness to result in being incarcerated. [Providing treatment] is more humane, it’s more cost-effective and just simply the right thing to do.” – Ted Strickland

 

CMCS – Center for Mindfulness and Contemplative Studies

 

 

Study Summary

 

Barrett CJ. Mindfulness and Rehabilitation: Teaching Yoga and Meditation to Young Men in an Alternative to Incarceration Program. Int J Offender Ther Comp Criminol. 2016 Feb 22. [Epub ahead of print] doi:10.1177/0306624X16633667

 

Abstract

This study used participant/observation and open-ended interviews to understand how male participants (age 18-24 years) benefited from yoga and mindfulness training within an Alternative to Incarceration (ATI) program. Findings suggest that the male participants (age 18-24 years) benefited from the intervention through reductions in stress and improvements in emotion regulation. Several participants noted the importance of the development of an embodied practice for assisting them in managing anger and impulse control. The young men’s narratives suggest that mindfulness-based interventions can contribute positively to rehabilitative outcomes within alternative to incarcerations settings, providing complementary benefit to existing ATI programs, especially for clients amenable to mindfulness training. With many jurisdictions expanding rehabilitation-focused interventions for young offenders, service providers should consider the potential positive contributions that mindfulness-based interventions can have for fostering desistance and reducing recidivism among justice system–involved populations.

 

Build Altruism with Compassion Meditation

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By John M. de Castro, Ph.D.

 

“A compassionate city is an uncomfortable city! A city that is uncomfortable when anyone is homeless or hungry. Uncomfortable if every child isn’t loved and given rich opportunities to grow and thrive. Uncomfortable when as a community we don’t treat our neighbors as we would wish to be treated.” ~ Karen Armstrong

 

Homo Sapiens is a very successful species. In part its success has been due to it being a very social species. Members of the species form groups beyond the family unit and work together for the common good. Members also take care of one another. Individuals will sometimes sacrifice their own well-being and safety to help another. This is termed altruistic behavior. The fact that it sometimes actually reduces the likelihood of the individual’s survival appears to be a contradiction to the ideas of evolution that emphasize individual survival.

 

Altruistic behavior, however, is not rare. It is, in fact, often the rule and not the exception. Soldiers put their own lives at risk to save a buddy. Doctors and nurses risking infection, rush into ebola riddled villages to treat the sick and dying. Young adults leave their jobs and careers to tend to an elderly parent with Alzheimer’s Disease. These are rather extreme examples but altruistic behavior occurs in many simple ways on a daily basis. We routinely give to charities which benefit people on the other side of the world. We donate our time as volunteers to build houses for the disadvantaged. We roll down our car windows and hand money to a homeless person on a street corner. The list is endless.

 

So, why do we engage so freely in this behavior that contradicts evolutionary theory? One idea is that it is promoted by our compassion. This is our ability to identify with the difficulties of others, put ourselves in their shoes, and feel their suffering. Although reasonable and logical this interpretation needs scientific confirmation. A callous interpretation of this behavior is that this compassion makes us uncomfortable, makes us suffer, and we do things to reduce our own suffering and make ourselves feel better. A kinder interpretation is that we have been taught to be compassionate and this energizes altruism. This notion would predict that engaging in practices that develop compassion would increase altruism. This idea, however, needs scientific testing and evaluation.

 

In today’s Research News article “The Role of Compassion in Altruistic Helping and Punishment Behavior”

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Weng and colleagues examine the relationship of compassion to altruism in the laboratory and test the effectiveness of a compassion amplifying practice on the likelihood of compassionate behaviors. They first measured the empathetic concern of the participants with a paper and pencil test and then had them play in the laboratory a 3-person game developed to measure altruistic behaviors, either altruistic helping, in which the participant gave to another thereby reducing their own reward, or altruistic punishment where participants took away from another resulting in an overall reduction in their own reward. They found that the higher the level of trait compassion (empathetic concern) that the participant had the more they tended to help another to their own detriment. They also found that the higher the level of trait compassion the less they tended to punish another to their own detriment.

 

In a second experiment, Weng and colleagues randomly assigned participants to either a compassion meditation group or to a reappraisal group. They were then trained for two weeks either to meditate on the suffering of others, wish them well, and visualize compassion emanating from their heart, or to a control condition involving training on reappraising situations to lower stress and emotional reactions to stress. The participants then came to the laboratory and played the 3-person altruism game. They found that the compassion meditation group provided altruistic help significantly more than the reappraisal group. In fact, they spent 87% more money to help others.

 

This experiment, although somewhat artificial, suggests that compassion is highly related to altruism and that training in compassion increases altruism. Hence, these results support the notion that altruism occurs because of trained compassion. It also shows that altruism can be encouraged and amplified with compassion training. So, we can create more compassionate people and thereby a more altruistic world by specifically educating people in compassion.

 

So, build altruism with compassion meditation.

 

“Compassion is natural; you don’t have to force it; just open to the difficulty, the struggle, the stress, the impact of events, the sorrow and strain in the other person; open your heart, let yourself be moved, and let compassion flow through you. Feel what compassion’s like in your body — in your chest, throat, and face. Sense the way it softens your thoughts, gentles your reactions. Know it so you can find your way back again.” – Rick Hanson

 

CMCS – Center for Mindfulness and Contemplative Studies

 

 

Study Summary

Weng, H. Y., Fox, A. S., Hessenthaler, H. C., Stodola, D. E., & Davidson, R. J. (2015). The Role of Compassion in Altruistic Helping and Punishment Behavior. PLoS ONE, 10(12), e0143794. http://doi.org/10.1371/journal.pone.0143794

 

Abstract

Compassion, the emotional response of caring for another who is suffering and that results in motivation to relieve suffering, is thought to be an emotional antecedent to altruistic behavior. However, it remains unclear whether compassion enhances altruistic behavior in a uniform way or is specific to sub-types of behavior such as altruistic helping of a victim or altruistic punishment of a transgressor. We investigated the relationship between compassion and subtypes of altruistic behavior using third-party paradigms where participants 1) witnessed an unfair economic exchange between a transgressor and a victim, and 2) had the opportunity to either spend personal funds to either economically a) help the victim or b) punish the transgressor. In Study 1, we examined whether individual differences in self-reported empathic concern (the emotional component of compassion) was associated with greater altruistic helping or punishment behavior in two independent samples. For participants who witnessed an unfair transaction, trait empathic concern was associated with greater helping of a victim and had no relationship to punishment. However, in those who decided to punish the transgressor, participants who reported greater empathic concern decided to punish less. In Study 2, we directly enhanced compassion using short-term online compassion meditation training to examine whether altruistic helping and punishment were increased after two weeks of training. Compared to an active reappraisal training control group, the compassion training group gave more to help the victim and did not differ in punishment of the transgressor. Together, these two studies suggest that compassion is related to greater altruistic helping of victims and is not associated with or may mitigate altruistic punishment of transgressors.

http://www.ncbi.nlm.nih.gov/pmc/articles/PMC4675554/

 

 

Expand the Brain with Meditation

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By John M. de Castro, Ph.D.

 

“You have the capacity to heal the emotional dysfunctionality of your own brain. When you increase your awareness with mindfulness, you can transform your brain, create new circuits or change the way neurons talk to each other.”  – Bhavika

 

There has accumulated a large amount of research demonstrating that meditation has significant benefits for psychological, physical, and spiritual wellbeing. Its positive effects are so widespread that it is difficult to find any other treatment of any kind with such broad beneficial effects on everything from mood and happiness to severe mental and physical illnesses. This raises the question of how meditation could do this.

 

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

 

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

 

In today’s Research News article “Increased Grey Matter Associated with Long-Term Sahaja Yoga Meditation: A Voxel-Based Morphometry Study”

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http://journals.plos.org/plosone/article?id=10.1371/journal.pone.0150757

Hernández and colleagues investigate the neuroplastic effects of “Sahaja Yoga Meditation (SYM). They state that SYM “shares some goals with some other meditation techniques such as Mindfulness meditation, Loving-kindness meditation or other Buddhist meditations i.e., to be fully conscious on the present moment, to reduce the wandering mind and to increase compassion and love.” However, in SYM the practitioner regularly experiences the state of mental silence or “thoughtless awareness.” This allows for an examination of the neural changes accompanying the unique state of thoughtless awareness. To investigate the neuroplastic changes produced by SYM, they compared MRI scans of the brains of expert meditators with 5 to 26 years of experience to non-meditator controls.

 

They found that the meditators had significantly more grey matter (cortex) in their brains than controls. Areas that were particularly enlarged were the ventral lateral prefrontal cortex, the right anterior insula, the right inferior temporal gyrus, and the right inferior parietal lobe. These size increases suggest functional improvements. The insula is known to be involved in sensing internal states and emotions. The inferior temporal gyrus has been shown to be involved in alertness. The ventral lateral prefrontal cortex has been shown to be involved in emotional intelligence and attention. Hence, the expanded brain areas reflect expanded attention and alertness and regulation of emotions produced by Sahaja Yoga Meditation.

 

This makes sense as the mindfulness meditation component of SYM would be expected to develop alertness and attention while the Loving-kindness meditation component of SYM would be expected to develop emotional sensitivity and regulation. The results clearly demonstrate that extensive practice of Sahaja Yoga Meditation, like other meditation practices expands the brains processing power particularly in regard to attention, alertness, and emotions. With these improvements in these important functions that are involved in virtually everything that a person does, it is no wonder that meditation has such widespread beneficial effects.

 

So, expand the brain with meditation.

 

“We can intentionally shape the direction of plasticity changes in our brain. By focusing on wholesome thoughts, for example, and directing our intentions in those ways, we can potentially influence the plasticity of our brains and shape them in ways that can be beneficial. That leads us to the inevitable conclusion that qualities like warm-heartedness and well-being should best be regarded as skills.” – Richie Davidson

 

CMCS – Center for Mindfulness and Contemplative Studies

 

 

Study Summary

Hernández SE, Suero J, Barros A, González-Mora JL, Rubia K (2016) Increased Grey Matter Associated with Long-Term Sahaja Yoga Meditation: A Voxel-Based Morphometry Study. PLoS ONE 11(3): e0150757. doi:10.1371/journal.pone.0150757

 

Abstract

Objectives: To investigate regional differences in grey matter volume associated with the practice of Sahaja Yoga Meditation.

Design: Twenty three experienced practitioners of Sahaja Yoga Meditation and twenty three non-meditators matched on age, gender and education level, were scanned using structural Magnetic Resonance Imaging and their grey matter volume were compared using Voxel-Based Morphometry.

Results: Grey matter volume was larger in meditators relative to non-meditators across the whole brain. In addition, grey matter volume was larger in several predominantly right hemispheric regions: in insula, ventromedial orbitofrontal cortex, inferior temporal and parietal cortices as well as in left ventrolateral prefrontal cortex and left insula. No areas with larger grey matter volume were found in non-meditators relative to meditators.

Conclusions: The study shows that long-term practice of Sahaja Yoga Meditation is associated with larger grey matter volume overall, and with regional enlargement in several right hemispheric cortical and subcortical brain regions that are associated with sustained attention, self-control, compassion and interoceptive perception. The increased grey matter volume in these attention and self-control mediating regions suggests use-dependent enlargement with regular practice of this meditation.

http://journals.plos.org/plosone/article?id=10.1371/journal.pone.0150757

 

Improve Arthritis with Massage, Yoga, and Tai Chi

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By John M. de Castro, Ph.D.

 

“Osteoarthritis is a degenerative joint disease which can lead to pain and swelling of your joints. Yoga is a great complimentary practice to help overcome knee osteoarthritis relief, as you’re strengthening and loosening your joints, and improving your overall well being.” – Minakshi Welukar

 

Osteoarthritis is a chronic degenerative joint disease that is the most common form of arthritis. It produces pain, swelling, and stiffness of the joints. It is the leading cause of disability in the U.S., with about 43% of arthritis sufferers limited in mobility and about a third having limitations that affect their ability to perform their work. In the U.S., osteoarthritis affects 14% of adults over 25 years of age and 34% of those over 65. Knee osteoarthritis is not localized to the cartilage alone but involves the whole joint, including articular cartilage, meniscus, ligament, and peri-articular muscle. It is painful and disabling. While age is a major risk factor for osteoarthritis of the knee, young people are not immune. It effects 5% of adults over 25 years of age and 12% of those over 65. Its causes are varied including, hereditary, injury including sports injuries, repetitive stress injuries, infection, or from being overweight.  There are no cures for knee osteoarthritis. Treatments are primarily symptomatic, including weight loss, exercise, braces, pain relievers and anti-inflammatory drugs, corticosteroids, arthroscopic knee surgery, or even knee replacement.

 

Gentle movements of the joints with exercise appears to be helpful in the treatment of knee osteoarthritis. This suggests that alternative and complementary practices that involve gentle knee movements may be useful in for treatment. Indeed, yoga practice has been shown to be effective in treating arthritis and mind-body practices in general have been shown to reduce the gene expressions that underlie the inflammatory response which contribute to arthritis. So, it would seem reasonable to look further into the effectiveness of alternative and complementary practices in treating knee osteoarthritis.

 

In today’s Research News article “Knee osteoarthritis pain in the elderly can be reduced by massage therapy, yoga and tai chi: A review”

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Tiffany Field reviews the literature on the application of three alternative and complementary practices, massage therapy, yoga, and tai chi, for the treatment of treating knee osteoarthritis. She reports that the literature finds fairly consistently that massage can help to relieve pain. It appears that pressure massage, involving skin displacement if more effective than light massage. She further reports that yoga practice has been routinely found to reduce pain and relieve accompanying depression and sleep problems in arthritis sufferers. Yoga practice appears to produce better results than simple light exercise. Finally, she reports that the ancient Chinese gentle slow movement practice of Tai Chi significantly decreased knee pain and improved movement characteristics including stride length, stride frequency and gait speed.

 

The results of the reviewed studies are encouraging that massage therapy, and yoga and tai chi practices are effective in treating knee osteoarthritis. Yoga and tai chi have other characteristics that recommend them. They are both safe practices with very few, if any, adverse effects and importantly, they both can be practiced conveniently and inexpensively in groups or alone at home, thus allowing their widespread affordable application to sufferers. In addition, both yoga and tai chi practices have been shown to have a large number of other physical and psychological benefits. So, they would seem to be excellent alternative and complementary practices for the treatment of knee osteoarthritis.

 

So, improve arthritis with massage, yoga, and tai chi.

 

“Research suggests that a tailored yoga practice can help reduce pain and improve function in patients with knee osteoarthritis. Potential mechanisms include strengthening, improving flexibility, and altering gait biomechanics.” – Richa Mishra

 

CMCS – Center for Mindfulness and Contemplative Studies

 

 

Study Summary

Field T. Knee osteoarthritis pain in the elderly can be reduced by massage therapy, yoga and tai chi: A review. Complement Ther Clin Pract. 2016 Feb;22:87-92. doi: 10.1016/j.ctcp.2016.01.001. Epub 2016 Jan 14. Review.

 

Highlights

  • Massage therapy reduces knee osteoarthritis pain in the elderly.
  • Yoga reduces knee osteoarthritis pain in the elderly.
  • Tai chi reduces knee osteoarthritis pain in the elderly.

Abstract

Background and methods: This is a review of recently published research, both empirical studies and meta-analyses, on the effects of complementary therapies including massage therapy, yoga and tai chi on pain associated with knee osteoarthritis in the elderly.

Results: The massage therapy protocols have been effective in not only reducing pain but also in increasing range of motion, specifically when moderate pressure massage was used and when both the quadriceps and hamstrings were massaged. The yoga studies typically measured pain by the WOMAC. Most of those studies showed a clinically significant reduction in pain, especially the research that focused on poses (e.g. the Iyengar studies) as opposed to those that had integrated protocols (poses, breathing and meditation exercises). The tai chi studies also assessed pain by self-report on the WOMAC and showed significant reductions in pain. The tai chi studies were difficult to compare because of their highly variable protocols in terms of the frequency and duration of treatment.

Discussion: Larger, randomized control trials are needed on each of these therapies using more standardized protocols and more objective variables in addition to the self-reported WOMAC pain scale, for example, range-of-motion and observed range-of-motion pain. In addition, treatment comparison studies should be conducted so, for example, if the lower-cost yoga and tai chi were as effective as massage therapy, they might be used in combination with or as supplemental to massage therapy. Nonetheless, these therapies are at least reducing pain in knee osteoarthritis and they do not seem to have side effects.

The Noble Eightfold Path: Right View

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y John M. de Castro, Ph.D/

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

Improve Schools with Yoga

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By John M. de Castro, Ph.D.

 

“Today’s students face tremendous pressure to achieve within a world that is often overwhelming. The tools of yoga and mindfulness offer proven methods of developing the inner resilience needed to navigate physical, mental and emotional stress. . . and can increase their capacity to learn effectively, manage challenging emotions, self-regulate behavior, and achieve personal and academic success.” – Little Flower Yoga

 

Childhood can be a wonderful time of life. But, it is often fraught with problems that can stress the child. School aged children are exposed to many stressors including problems at home. These can vary from simple disciplinary problems to physical and sexual abuse to familial economic stresses. At school they can be discriminated against, teased, bullied, or laughed at. In addition, modern testing programs insure that these children are constantly exposed to high stakes testing. All of these stresses can occur while the child has yet developed adequate strategies and mechanisms to cope with the stress. So, there is a need to develop methods to assist young children, perhaps even more so than adults, to cope with stress.

 

Yoga practice has many positive physical and psychological benefits including reducing the physical and psychological responses to stress in adults. But, it would seem to be particularly appropriate for school children. These children have tremendous amounts of energy yet are asked to sit quietly all day in school. Yoga practice can provide a physical outlet for this energy. In addition, yoga practice has been shown to improve attention even in school children. Hence, yoga practice could not only calm school children but improve their ability to pay attention, making them much better students.

 

Indeed, yoga practice has been shown to help high school students maintain their grades. It is known that mindfulness training has positive effects on 4th and 5thgrade children and even with preschool children.  In addition, yoga practice has even been shown to reduce stress and even ameliorate the effects of trauma on children. These positive benefits suggest that there is a need for further exploration of the effects of yoga practice in schools.

 

In today’s Research News article “Yoga in school settings: a research review”

https://www.facebook.com/ContemplativeStudiesCenter/photos/a.628903887133541.1073741828.627681673922429/1205952566095334/?type=3&theater

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Khalsa and Butzer review the published literature on the effects of yoga practice on school aged children. They find that research on yoga in schools is a very new but a rapidly growing area of study with most work having been performed since 2010. As such, much of the work is preliminary research lacking the tight controls demanded by rigorous scientific study. As a result, strong, firm conclusions cannot be reached. Given this caveat, however, the published research is very encouraging.

 

Students self-report that yoga practice has produced a wide variety of positive psychosocial and physical benefits. These include improved mood state, self-control, aggression and social problems, self-regulation, emotion regulation, feelings of happiness and relaxation, anxiety, depression, self-esteem, social and physical well-being, general distress, physical arousal, and hostility, rumination, emotional arousal, and intrusive thoughts, alcohol use, self-concept, tolerance, nonviolence, truthfulness, overall, general, and social self-esteem, positive health, self-adjustment, and working-memory capacity, ability to focus, control behavior under stress, enhance a sense of calm, increase self-esteem, greater kinesthetic awareness, mood management, stress reduction, and social cohesion, improved stress management, and focus, perseverance, and positive relationships.

 

Teachers also note improvements in their students following yoga practice. These include classroom behavior and social–emotional skills, performance impairment, concentration, mood, ability to function under pressure, hyperactivity, social skills, and attention. In addition, school records, academic tests, and physiological measures have shown that yoga practice produces improvements in student grades and academic performance, cortisol concentrations, micronutrient absorption, flexibility, grip strength, abdominal strength, respiratory muscle strength, heart rate variability, and stress reactivity.

 

This long list of benefits of yoga practice for school children is remarkable. But, before jumping to conclusions, these findings need to be confirmed with rigorous scientific study. Nevertheless, these findings suggest that yoga practice may be an ideal, safe, and effective method to improve the psychosocial, physical, and academic well-being of school children.

 

So, improve schools with yoga.

 

“A healthy body and mind is important for the development of all children. At all grade levels, from preschool through high school, students have shown improved academic and behavioral performance when yoga has been introduced in the school.” – The Association for School Yoga and Mindfulness

 

CMCS – Center for Mindfulness and Contemplative Studies

 

 

Study Summary

Khalsa SB, Butzer B. Yoga in school settings: a research review. Ann N Y Acad Sci. 2016 Feb 25. doi: 10.1111/nyas.13025. [Epub ahead of print]

 

Abstract

Research on the efficacy of yoga for improving mental, emotional, physical, and behavioral health characteristics in school settings is a recent but growing field of inquiry. This systematic review of research on school-based yoga interventions published in peer-reviewed journals offers a bibliometric analysis that identified 47 publications. The studies from these publications have been conducted primarily in the United States (n = 30) and India (n = 15) since 2005, with the majority of studies (n = 41) conducted from 2010 onward. About half of the publications were of studies at elementary schools; most (85%) were conducted within the school curriculum, and most (62%) also implemented a formal school-based yoga program. There was a high degree of variability in yoga intervention characteristics, including overall duration, and the number and duration of sessions. Most of these published research trials are preliminary in nature, with numerous study design limitations, including limited sample sizes (median = 74; range = 20–660) and relatively weak research designs (57% randomized controlled trials, 19% uncontrolled trials), as would be expected in an infant research field. Nevertheless, these publications suggest that yoga in the school setting is a viable and potentially efficacious strategy for improving child and adolescent health and therefore worthy of continued research.

 

Mindfully Control Back Pain

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By John M. de Castro, Ph.D.

 

“MBSR is a practice that can help you “turn the volume down” on the perception of back pain by teaching you to look into the pain, and being with the experience and not resisting it so much. Looking into our emotional reactivity to it. Focusing on the present, rather than being bitter about the past or worried about the future about your back pain, helps you take ownership of the situation (i.e., accept your pain), and ultimately, find creative solutions for pain relief. It trains you to be in control of your mind, not for your mind to control you.” – Mark Neenan
Low Back Pain is the leading cause of disability worldwide and affects between 6% to 15% of the population. It is estimated, however, that 80% of the population will experience back pain sometime during their lives. 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. These 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 and opiate pain killers are dangerous and can lead to abuse and addiction. Obviously, there is a need for safe and effective treatments for low back pain that are low cost and don’t have troublesome side effects.

 

Pain involves both physical and psychological issues. The stress, fear, and anxiety produced by pain tends to elicit responses that actually amplify the pain. So, reducing the emotional reactions to pain may be helpful in pain management. Mindfulness practices have been shown to improve emotion regulation producing more adaptive and less maladaptive responses to emotions. So, it would seem reasonable to project that mindfulness practices would be helpful in pain management. Indeed, these practices have been shown to be safe and  beneficial in pain management in general and Yoga and mindfulness has been shown to specifically improve back pain. Mindfulness Based Stress Reductions (MBSR) programs contain both yoga and mindfulness practices. So, it would seem reasonable to project that MBSR practice would improve emotion regulation and thereby be beneficial for back pain.

 

In today’s Research News article “Brain and behavior changes associated with an abbreviated 4-week mindfulness-based stress reduction course in back pain patients”

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Braden and colleagues investigate the effectiveness of a 4-week program of Mindfulness Based Stress Reductions (MBSR) for the treatment of low back pain. They randomly assigned patients with chronic low back pain to either an MBSR or reading control group. They found that only the MBSR group reported a significant decrease in low back pain and the somatic-affective aspects of depression following the MBSR training. In addition, they performed functional magnetic imaging of the brains of the patients, both before and after training, during a task designed to induce emotions. They found that after MBSR training there was increased activity in response to emotions in the subgenual Anterior Cingulate Cortex and the ventrolateral Prefrontal Cortex. Both of these areas have been associated with emotion regulation processing.

 

Hence the results suggest that a 4-week MBSR training program can be effective for the relief of low back pain and the improvement in emotions. The results suggest that the improvements may have been due to changes in brain processing of emotions produced by the MBSR training. Unfortunately, at a one year follow up the reductions in pain and depression were not maintained. This suggests that an abbreviated program of 4 weeks of MBSR (the standard program is 8-weeks) may be able to improve the patients but not sufficient to produce lasting effects. It remains to be shown if the standard 8-week program can produce more lasting effects. Regardless, the findings provide support for further research into the utility of MBSR training for the treatment of chronic low back pain.

 

So, mindfully control back pain.

 

“Mindfulness soothes the circuits that amplify secondary pain and you can see this process happening in a brain scanner. In effect, mindfulness teaches you how to turn down the volume control on your pain. And as you do so, any anxiety, stress and depression that you may be feeling begins to melt away too. Your body can then relax and begin to heal.” – Danny Penman

 

CMCS – Center for Mindfulness and Contemplative Studies

 

 

Study Summary

Braden BB, Pipe TB, Smith R, Glaspy TK, Deatherage BR, Baxter LC. Brain and behavior changes associated with an abbreviated 4-week mindfulness-based stress reduction course in back pain patients. Brain Behav. 2016 Feb 16:e00443. [Epub ahead of print]

 

Abstract

INTRODUCTION: Mindfulness-based stress reduction (MBSR) reduces depression, anxiety, and pain for people suffering from a variety of illnesses, and there is a growing need to understand the neurobiological networks implicated in self-reported psychological change as a result of training. Combining complementary and alternative treatments such as MBSR with other therapies is helpful; however, the time commitment of the traditional 8-week course may impede accessibility. This pilot study aimed to (1) determine if an abbreviated MBSR course improves symptoms in chronic back pain patients and (2) examine the neural and behavioral correlates of MBSR treatment.

METHODS: Participants were assigned to 4 weeks of weekly MBSR training (n = 12) or a control group (stress reduction reading; n = 11). Self-report ratings and task-based functional MRI were obtained prior to, and after, MBSR training, or at a yoked time point in the control group.

RESULTS: While both groups showed significant improvement in total depression symptoms, only the MBSR group significantly improved in back pain and somatic-affective depression symptoms. The MBSR group also uniquely showed significant increases in regional frontal lobe hemodynamic activity associated with gaining awareness to changes in one’s emotional state.

CONCLUSIONS: An abbreviated MBSR course may be an effective complementary intervention that specifically improves back pain symptoms and frontal lobe regulation of emotional awareness, while the traditional 8-week course may be necessary to detect unique improvements in total anxiety and cognitive aspects of depression.

 

Reduce Difficulties with Sex with Mindfulness

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By John M. de Castro, Ph.D.

 

Orgasm is the involvement of the total body: mind, body, soul, all together. You vibrate, your whole being vibrates, from the toes to the head. You are no longer in control; existence has taken possession of you and you don’t know who you are. It is like a madness…it is like meditation…” – Osho

 

Problems with sex are very common, but, with the exception of male erectile dysfunction, driven by the pharmaceutical industry, it is rarely discussed and there is little research. The Puritanical attitudes toward sex in the U.S., in particular, produce inhibitions toward overt explorations of the issues surrounding sex. But, these problems have a major impact on people’s lives and deserve far more attention. While research suggests that sexual dysfunction is common, it is a topic that many people are hesitant or embarrassed to discuss. Women suffer from sexual dysfunction more than men with 43% of women and 31% of men reporting some degree of difficulty. It is amazing that such an important human behavior is can be problematic for so many people without an outcry for more study and research.

 

Problems with sex with women are labelled Female Sexual Dysfunction. It can involve reduced sex drive, difficulty becoming aroused, vaginal dryness, lack of orgasm and decreased sexual satisfaction. Sexual function in women involves many different systems in the body, including physical, psychological and hormonal factors. So, it is important for physicians to explore women’s sexual issues. But, physicians who deal with women, whether family practitioners or Ob-Gyns, often hesitate to bring up sexual issues with patients. But, talking about sexual matters benefits not only the patient but also the physician. In one study, taking a sexual history yielded information of medical importance in 26% of cases, and affected treatment and follow-up plans in 16%.

 

Although, female sexual dysfunction is often caused by physical/medical problems, it is also frequently due to psychological issues. This implies that it many cases may be treated with activities that are effective in working with psychological problems. Mindfulness trainings have been shown to improve a variety of psychological issues including emotion regulation, stress responses, trauma, fear and worry, anxiety, and depression, and self-esteem. So, perhaps mindfulness training could help resolve psychological issues that might be affecting sexual behavior. Hence, it would make sense to investigate the effectiveness of mindfulness training as a treatment for female sexual dysfunction.

 

In today’s Research News article “Mindfulness-Based Sex Therapy Improves Genital-Subjective Arousal Concordance in Women with Sexual Desire/Arousal Difficulties”

See: https://www.facebook.com/ContemplativeStudiesCenter/photos/a.628903887133541.1073741828.627681673922429/1204644279559496/?type=3&theater or see below.

Brotto and colleagues assessed the effectiveness of Mindfulness-Based Sex Therapy (MBST) on physical and psychological sexual arousal in women who were seeking treatment for sexual desire and/or arousal concerns. MBST is a 4-week program involving a combination of psychoeducation, sex therapy, and training in mindfulness-based skills. Arousal was measured while women were watching either a neutral or an erotic film. Physiological arousal was measured with a vaginal photoplethysmograph which continuously measured vaginal pulse amplitude. Psychological arousal was measured at the same time by subjective report.

 

They found that the relationship between subjective sexual arousal and physiological arousal increased after treatment, but the relationship between physiological sexual arousal and subjective arousal did not. These results indicate that the therapy improved the alignment between how they are feeling subjectively with its physical consequences. Since, mindfulness training is known to improve the awareness of both the mind and body in the present moment, it makes sense that a mindfulness based therapy would increase their alignment.

 

Many women with female sexual dysfunction often complain that they feel disconnected sexually. Hence, better aligning psychological and physical responses to sexual stimuli may be very helpful in treating the problem. This suggests that Mindfulness-Based Sex Therapy may be a useful therapeutic tool to help women struggling with their sexuality.

 

So, reduce difficulties with sex with mindfulness.

 

“A key factor in having better sex is actually being there when you’re having it. Being there not just physically — being fully present, in thought, word and deed. . . It isn’t about adding props or toys or costumes — it’s about really showing up and tuning in, to the moment, yourself and your partner.” – Marsha Lucas

 

CMCS – Center for Mindfulness and Contemplative Studies

 

 

Study Summary

RESEARCH NEWS – Mindfulness-Based Sex Therapy helps align subjective with physical arousal in women with sexual desire and arousal difficulties.

 

Brotto LA, Chivers ML, Millman RD, Albert A. Mindfulness-Based Sex Therapy Improves Genital-Subjective Arousal Concordance in Women with Sexual Desire/Arousal Difficulties. Arch Sex Behav. 2016 Feb 26. [Epub ahead of print]

 

Abstract

There is emerging evidence for the efficacy of mindfulness-based interventions for improving women’s sexual functioning. To date, this literature has been limited to self-reports of sexual response and distress. Sexual arousal concordance-the degree of agreement between self-reported sexual arousal and psychophysiological sexual response-has been of interest due to the speculation that it may be a key component to healthy sexual functioning in women. We examined the effects of mindfulness-based sex therapy on sexual arousal concordance in a sample of women with sexual desire/arousal difficulties (n = 79, M age 40.8 years) who participated in an in-laboratory assessment of sexual arousal using a vaginal photoplethysmograph before and after four sessions of group mindfulness-based sex therapy. Genital-subjective sexual arousal concordance significantly increased from pre-treatment levels, with changes in subjective sexual arousal predicting contemporaneous genital sexual arousal (but not the reverse). These findings have implications for our understanding of the mechanisms by which mindfulness-based sex therapy improves sexual functioning in women, and suggest that such treatment may lead to an integration of physical and subjective arousal processes. Moreover, our findings suggest that future research might consider the adoption of sexual arousal concordance as a relevant endpoint in treatment outcome research of women with sexual desire/arousal concerns.