Improve Caregiving for Developmental Disabilities with Mindfulness

psyjdc 1 Comment

By John M. de Castro, Ph.D.

 

“mindfulness practices could be helpful for . . . caregivers because they encourage a nonjudgmental interpretation of their child’s situation, and increased acceptance of their reality. Mindfulness practices also help people observe their thoughts and behaviors with less reactivity and judgment, which could enable caregivers to better respond to the emotional and physical difficulties they encounter.” –  Emily Nauman

 

Four in ten adults in the U.S. are caring for an adult or child with significant health issues, up from 30% in 2010. Caring for a loved one is an activity that cuts across most demographic groups, but is especially prevalent among adults ages 30 to 64, a group traditionally still in the workforce. Caring for children and adults with intellectual and developmental disabilities can be particularly difficult. Developmental disabilities are a group of conditions due to an impairment in physical, learning, language, or behavior areas. These conditions begin during the developmental period, may impact day-to-day functioning, and usually last throughout a person’s lifetime. Recent estimates in the United States show that about one in six, or about 15%, of children aged 3 through 17 years have a one or more developmental disabilities.

 

Today, most people with intellectual and developmental disabilities live with their families. This places many stresses on the caregivers and their families and stretches their financial resources. Due to these issues, people with severe cases of intellectual and developmental disabilities are often cared for in community and group homes. The staff of these homes, like family caregivers are under high levels of stress for many reasons including that many individuals with intellectual and developmental disabilities are highly aggressive and at time combative.  They sometimes require physical restraint and can cause injuries to the caregiver and to other patients. In addition, the high levels of stress and injury results in many staff leaving. It should be clear that there is a need for methods to reduce the stress, and burnout of caregivers in community and group homes. Mindfulness training has been found to be helpful for caregivers in the home setting. So it would be reasonable to expect that mindfulness training may also be helpful for caregivers in community and group homes.

 

In today’s Research News article “Caregiver Training in Mindfulness-Based Positive Behavior Supports (MBPBS): Effects on Caregivers and Adults with Intellectual and Developmental Disabilities”

https://www.facebook.com/ContemplativeStudiesCenter/photos/a.628903887133541.1073741828.627681673922429/1202660149757909/?type=3&theater

or see below, or for a full text see:

http://www.ncbi.nlm.nih.gov/pmc/articles/PMC4746712/

Singh and colleagues implemented a 10-week Mindfulness-Based Positive Behavior Support (MBPBS) training for caregivers of individuals with intellectual and developmental disabilities in community and group homes. The training added practice with meditation to a standard Positive Behavior Support (PBS) program. The PBS program “is designed to decrease an individual’s problem behaviors by teaching new skills, modifying the environment where the problem behaviors occur, and enhancing quality of life.” It was hypothesized that the addition of mindfulness training would magnify and supplement the effectiveness of the PBS program.

 

Singh and colleagues found that the MBPBS training resulted in a significant decrease in the use of physical restraint and significant decreases in injuries to staff and other patients. There were also significant reductions in the staff’s perceived stress levels and turnover rate. The reduced stress and injuries resulted in a highly significant reduction in institutional costs. These results clearly demonstrate that the MBPBS training is effective for caregivers. It is not clear, however, whether the meditation training was responsible, the Positive Behavior Support training or both. It remains for future research to identify which components are necessary and sufficient for improvement of caregivers well-being.

 

Regardless, it is clear that the combination of meditation to Positive Behavior Support (PBS) training produces important improvements for the staff, patients, and institution in caregiving for individuals with intellectual and developmental disabilities in community and group homes.

 

“caregivers and patients found that the mindfulness training actually helped improve their relationships with each other. Mindfulness places both people in the present and in positive emotion; the two sides share this experience with a bit of freedom from the baggage of their history. . . . such gentle, positive interaction helped defuse the ongoing stress of a caregiver dynamic, and it helped build a stronger relationship in the present.” – Adam Perlman

 

CMCS – Center for Mindfulness and Contemplative Studies

 

 

Study Summary

Singh, N. N., Lancioni, G. E., Karazsia, B. T., & Myers, R. E. (2016). Caregiver Training in Mindfulness-Based Positive Behavior Supports (MBPBS): Effects on Caregivers and Adults with Intellectual and Developmental Disabilities. Frontiers in Psychology, 7, 98. http://doi.org/10.3389/fpsyg.2016.00098

 

Abstract

Caregivers often manage the aggressive behavior of individuals with intellectual and developmental disabilities that reside in community group homes. Sometimes this results in adverse outcomes for both the caregivers and the care recipients. We provided a 7-day intensive Mindfulness-Based Positive Behavior Support (MBPBS) training to caregivers from community group homes and assessed the outcomes in terms of caregiver variables, individuals’ behaviors, and an administrative outcome. When compared to pre-MBPBS training, the MBPBS training resulted in the caregivers using significantly less physical restraints, and staff stress and staff turnover were considerably reduced. The frequency of injury to caregivers and peers caused by the individuals was significantly reduced. A benefit-cost analysis showed substantial financial savings due to staff participation in the MBPBS program. This study provides further proof-of-concept for the effectiveness of MBPBS training for caregivers, and strengthens the call for training staff in mindfulness meditation.

 

Frontal Cortex Damage Increases Mystical Experiences

psyjdc 2 Comments

By John M. de Castro, Ph.D.

 

“Push theories argue that activation of a single ‘God Spot’ causes mystical beliefs, suggesting that injuries to these spots would reduce mysticism. In contrast, pull theories argue that the suppression of our inhibitory functions opens up the brain to mystical experiences,” – Joseph Bulbulia

 

Spiritual experiences, be they called awakenings, mystical experiences, or enlightenments, involve a shift in how the individual perceives reality. This could be viewed as a spiritual revelation. But it could also be viewed as a change in the neural systems integrating and interpreting experiences. So, are spiritual awakenings revelations of a reality beyond physical reality or are they simply hallucinatory experience evoked by changes in the nervous system?

 

One way of investigating this question is to study the brain-spirituality connection. Modern neuroscience research employing sophisticated neuroimaging techniques has investigate this relationship and has revealed that there is a clear association between spirituality and the brain. Neuroimaging techniques that allow the measurement of the nervous system in an intact human have demonstrated that spirituality is associated with changes in the size, activity, and connectivity of the frontal and parietal lobes of the brain. So spirituality and changes in neural systems co-occur. But, this does not demonstrate a causal connection, whether spirituality alters the brain or brain alteration causes spirituality, or some third factor is responsible for both.

 

A better way to demonstrate if brain activity causes spiritual experiences is to investigate what happens to spirituality when the brain changes. One place to look at this is with accidental brain injuries incurred by humans. This affords an opportunity to glimpses associations between brain change and spirituality. In general people who have incurred damage to the right inferior parietal area show an increase in spirituality. So, brain alteration affects spirituality. But, increased spiritual beliefs and spiritual seeking are not the same thing as spiritual experiences. So, we cannot conclude that these changes in the brain are responsible for awakening experiences.

 

In today’s Research News article “Neural correlates of mystical experience”

https://www.facebook.com/ContemplativeStudiesCenter/photos/a.628903887133541.1073741828.627681673922429/1201966963160561/?type=3&theater or see below

Cristofori and colleagues study the effects of brain injury incurred by soldiers in the Vietnam war and mystical experiences with a matched group of uninjured Vietnam veterans. The neuroimaging technique of Computerized Axial Tomography (CT Scans) were used to map the areas of the brain damaged in the veterans. They found that one particular area, the dorsolateral prefrontal cortex (dlPFC) was associated with higher levels of mystical experiences. Veterans with damage to that area had significantly higher scores on the Mysticism Scale (M-Scale) than either intact veterans or veterans with damage to other brain areas. These results suggest that damage to the brain causes increased mystical experiences.

 

The prefrontal cortex in general, including the dorsolateral prefrontal cortex (dlPFC) have been shown to be involved in executive function. Executive function regulates cognitive processes, including attention, working memory, reasoning, task flexibility, and problem solving as well as planning and execution. The results from the study suggest that damage to areas underlying these executive function increases mystical experiences. This in turn suggests that reducing higher level thinking induces more mystical experiences. Indeed, Cristofori and colleagues found that the in the brain injured veterans the greater the deficit in executive function, the higher the mysticism score.

 

These results support a theoretical model of mystical experiences proposed by de Castro in which executive function inhibits unprocessed sensory information from reaching consciousness. The model postulates that these raw sensory experiences are the basis of mystical experiences. So, brain damage which disrupts executive function would tend to increase the ability of these unprocessed experiences to reach consciousness.

 

Regardless of the explanation, it is clear that frontal cortex damage increases mystical experiences.

 

“it will first be necessary for science to accept that its ability to understand subjective phenomena is radically limited by its current world-view and that this world-view or paradigm is long overdue for a radical transformation. What will aid enormously in this transformation is for scientists to begin the process of inner research or exploration of their own consciousness so that the states of mind being studied, such as mystical perception, become a part of their own experience. When the consciousness of the researchers starts to undergo a profound transformation, the old world-view or paradigm will correspondingly undergo a similar shift.” – Michael Persinger

 

CMCS – Center for Mindfulness and Contemplative Studies

 

 

Study Summary

Irene Cristofori, Joseph Bulbulia, John H. Shaver, Marc Wilson, Frank Krueger, Jordan Grafman. Neural correlates of mystical experience. Neuropsychologia, Volume 80, 8 January 2016, Pages 212-220

 

Highlights

  • We investigated the causal role of brain region in mystical experience.
  • VLSM showed increased mystical experience associated to ip temporal cortexanddlPFC.
  • Patients with selective lesions to dlPFC reported increased mystical experience.
  • Executive functioningcontributes to the down-regulationof mystical experiences.

Abstract

Mystical experiences, or subjectively believed encounters with a supernatural world, are widely reported across cultures and throughout human history. Previous theories speculate that executive brain functions underpin mystical experiences. To evaluate causal hypotheses, structural studies of brain lesion are required. Previous studies suffer from small samples or do not have valid measures of cognitive functioning prior to injury. We investigated mystical experience among participants from the Vietnam Head Injury Study and compared those who suffered penetrating traumatic brain injury (pTBI; n=116) with matched healthy controls (HC; n=32). Voxel-based lesion-symptom mapping analysis showed that lesions to frontal and temporal brain regions were linked with greater mystical experiences. Such regions included the dorsolateral prefrontal cortex(dlPFC) and middle/superior temporal cortex (TC). In a confirmatory analysis, we grouped pTBI patients by lesion location and compared mysticism experiences with the HC group. The dlPFC group presented markedly increased mysticism. Notably, longitudinal analysis of pre-injury data (correlating with general intelligence and executive performance) excludes explanations from individual differences. Our findings support previous speculation linking executive brain functions to mystical experiences, and reveal that executive functioning (dlPFC) causally contributes to the down-regulation of mystical experiences.

 

Improve Health with Yoga for the Obese

psyjdc 1 Comment

By John M. de Castro

 

“Countless times I’ve been told that someone would do yoga, but only after they’ve lost weight. Unfortunately, this eliminates yoga as a tool for reclaiming their health based on their idea that yoga is only for the already thin and flexible. In fact, yoga can be done by everyone — lying in bed, sitting in a wheelchair or standing only for brief moments, the benefits of yoga can still be yours.” – Abby Lentz

 

Obesity has become an epidemic in the industrialized world. In the U.S. the incidence of obesity, defined as a Body Mass Index (BMI) of 30 or above has more than doubled over the last 35 years to currently around 35% of the population, while two thirds of the population is considered overweight or obese (BMI > 25). Although the incidence rates have appeared to stabilize, the fact that over a third of the population is considered obese is very troubling.

This is because of the health consequences of obesity. Obesity has been found to shorten life expectancy by eight years and extreme obesity by 14 years. This occurs because obesity is associated with cardiovascular problems such as coronary heart disease and hypertension, stroke, metabolic syndrome, diabetes, cancer, arthritis, and others. Obviously there is a need for effective treatments to prevent or treat obesity. But, despite copious research and a myriad of dietary and exercise programs, there still is no safe and effective treatment.

 

Mindfulness is known to be associated with lower risk for obesity. This suggests that mindfulness training may be an effective treatment for overeating and obesity. Yoga practice has been shown to have a myriad of physical and psychological benefits. These include significant loss in weight and body mass index (BMI), resting metabolism, and body fat in obese women with Type 2 diabetes. Hence it would seem reasonable to investigate the benefits of particular aspects of yoga practice on the obese.

 

In today’s Research News article “Comparison of Stretching and Resistance Training on Glycemia, Total and Regional Body Composition, and Aerobic Fitness in Overweight Women”

https://www.facebook.com/ContemplativeStudiesCenter/photos/a.628903887133541.1073741828.627681673922429/1201271889896735/?type=3&theater

or below, or for the full text:

http://journals.humankinetics.com/AcuCustom/Sitename/Documents/DocumentItem/Arciero_jpah.2015-0493-in%20press.pdf

Ruby and colleagues test yoga stretching for its effectiveness in treating obesity in women. They randomly assigned otherwise healthy overweight women to three groups, 10-week, 3-day per week, yoga stretching, 10-week, 3-day per week, resistance exercise, or diet only. “All participants consumed a protein-pacing, balanced diet (50% CHO, 25% PRO, 25% FAT) designed to meet 100% of their estimated energy needs throughout the intervention.”

 

They found that all three groups had improvements in waist circumference and total blood cholesterol levels. Both the yoga and resistance exercise groups also showed a significant improvement in aerobic fitness and also total and abdominal fat. The yoga group alone showed a reduction in their weight and body mass index and improvement in blood glucose levels. These effects are important as cholesterol levels are associated with cardiovascular disease and glucose levels with diabetes. Diet alone was helpful, but adding exercise produced further physical improvements in the women, and with yoga as the exercise the effects extended to weight, body mass, and blood glucose.

 

Yoga exercise is safe as there are very few reports of adverse consequences of engaging in supervised practice. In addition, yoga practice has been shown to have a myriad of physical and psychological benefits beyond its effects on the overweight and obese. This suggests that yoga may be an excellent exercise program for the treatment of overweight and obesity.

 

So, improve health with yoga for the obese.

 

“A healthy body can be a home to calm and receptive mind. It not only makes you look good but also adds confidence. It also takes you away from health risks so that you can enjoy life more freely. Yoga helps you gain all this by losing what harms your body. It’s a perfect win-win situation where you lose weight and gain back control of your body. So, roll out your yoga mat and take the natural route to fighting obesity today.”  – The Art of Living

 

CMCS – Center for Mindfulness and Contemplative Studies

 

 

Study Summary

Ruby M, Repka CP, Arciero PJ. Comparison of Stretching and Resistance Training on Glycemia, Total and Regional Body Composition, and Aerobic Fitness in Overweight Women. J Phys Act Health. 2016 Feb 19. [Epub ahead of print] DOI: http://dx.doi.org/10.1123/jpah.2015-0493

Abstract

BACKGROUND: Yoga/Stretching (S) and functional resistance (R) training are popular exercise routines. A protein-pacing (P) diet is a common dietary regimen. Thus, we assessed the effectiveness of a P diet alone and in combination with either S or R to improve body composition and cardiometabolic health.

METHODS: Twenty seven overweight women (age= 43.2± 4.6 years) were randomized into three groups: yoga (S, n=8) or resistance (R, n=10) training (3 days/week) in conjunction with P diet (50% carbohydrate, 25% protein, and 25% fat) or P diet-only (P, n=9) throughout 12-week study. P maintained pre-existing levels of physical activity. Body weight (BW), total (BF) and abdominal (ABF) body fat, waist circumference (WC), plasma biomarkers, and aerobic fitness (VO2) were measured at baseline and 12 weeks.

RESULTS: WC and total cholesterol improved in all groups, whereas glycemia tended to improve (P=0.06) in S. BF, ABF, and VO2 increased significantly in S and R (P<0.05). Feelings of vigor increased in S and tension decreased in R (P<0.05).

CONCLUSIONS: S training tended to decrease blood glucose compared to R and P and is equally effective at enhancing body composition, and aerobic fitness in overweight women providing a strong rationale for further research on S training.

 

Prevent Depression Relapse Better with Both Mindfulness and Drugs

psyjdc Leave a comment

 

By John M. de Castro, Ph.D.

 

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

 

Major Depression is the most common mental illness, affecting over 6% of the population. It appears to be the result of a change in the nervous system that can generally only be reached with drugs that alter the affected neurochemical systems. But, depression can be difficult to treat. Of patients treated initially with drugs only about a third attained remission of the depression. After repeated and varied treatments including drugs, therapy, exercise etc. only about two thirds of patients attained remission. In, addition, drugs often have troubling side effects and can lose effectiveness over time. In addition, many patients who achieve remission have relapses and recurrences of the depression. So, it is important to not only treat the disease initially, but also to employ strategies to decrease or prevent relapse.

 

Mindfulness training is another alternative treatment for depression. It has been shown to be an effective treatment and is also effective for the prevention of its recurrence. Mindfulness Based Cognitive Therapy (MBCT) was specifically developed to treat depression and can be effective even in the cases where drugs fail. The combination of drugs along with MBCT has been shown to be quite effective in treating depression and preventing relapse. Since, drugs have troubling side effects and can lose effectiveness over time, it is important to determine if after remission, MBCT can continue to prevent relapse if the drugs are removed. In other words, after MBCT can the drugs be withdrawn.

 

In today’s Research News article “Discontinuation of antidepressant medication after mindfulness-based cognitive therapy for recurrent depression: randomised controlled non-inferiority trial”

https://www.facebook.com/ContemplativeStudiesCenter/photos/a.628903887133541.1073741828.627681673922429/1200545726636018/?type=3&theater or see below:

Huijbers and colleagues recruited patients who had had three or more depressive episodes, were being treated with anti-depressive medications for at least six months, and were currently in remission. All patients then received an 8-week Mindfulness Based Cognitive Therapy (MBCT) program. MBCT included meditation, body scan, and mindful movement as well as exercises to bring present-moment awareness to everyday activities. Cognitive therapy included education, monitoring and scheduling of activities, identification of negative automatic thoughts and devising a relapse prevention plan. At the conclusion of treatment patients were randomly assigned to have the drugs withdrawn over five weeks or to continue receiving drugs.

 

Huijbers and colleagues found that at 15 months after MBCT treatment there was a 25% higher rate of relapse when the drugs were withdrawn compared to when they were maintained. In addition, the amount of time to relapse/recurrence was significantly shorter after discontinuation of the drugs. This suggests that withdrawing the drugs increases the risk of relapse/recurrence for patients in remission from major depression and suggests that the combination of MBCT along with a maintenance dose of drug is superior in preventing relapse.

 

So, prevent depression relapse better with both mindfulness and drugs.

 

“Because [mindfulness-based cognitive therapy] is a group treatment which reduces costs and the number of trained staff needed it may be feasible to offer MBCT as a choice to patients in general practice…We therefore have a promising relatively new treatment which is reasonably cost effective and applicable to the large group of patients with recurrent depression.” – Roger Mulder

 

CMCS – Center for Mindfulness and Contemplative Studies

 

 

Study Summary

 

Marloes J. Huijbers, Philip Spinhoven, Jan Spijker, Henricus G. Ruhé, Digna J. F. van Schaik, Patricia van Oppen, Willem A. Nolen,Johan Ormel, Willem Kuyken, Gert Jan van der Wilt, Marc B. J. Blom, Aart H. Schene, A. Rogier T. Donders, Anne E. M. Speckens. Discontinuation of antidepressant medication after mindfulness-based cognitive therapy for recurrent depression: randomised controlled non-inferiority trial. The British Journal of Psychiatry Feb 2016, DOI: 10.1192/bjp.bp.115.168971

Abstract

Background: Mindfulness-based cognitive therapy (MBCT) and maintenance antidepressant medication (mADM) both reduce the risk of relapse in recurrent depression, but their combination has not been studied.

Aims: To investigate whether MBCT with discontinuation of mADM is non-inferior to MBCT+mADM.

Method: A multicentre randomised controlled non-inferiority trial (ClinicalTrials.gov: NCT00928980). Adults with recurrent depression in remission, using mADM for 6 months or longer (n = 249), were randomly allocated to either discontinue (n = 128) or continue (n = 121) mADM after MBCT. The primary outcome was depressive relapse/recurrence within 15 months. A confidence interval approach with a margin of 25% was used to test non-inferiority. Key secondary outcomes were time to relapse/recurrence and depression severity.

Results: The difference in relapse/recurrence rates exceeded the non-inferiority margin and time to relapse/recurrence was significantly shorter after discontinuation of mADM. There were only minor differences in depression severity.

Conclusions: Our findings suggest an increased risk of relapse/recurrence in patients withdrawing from mADM after MBCT.

 

Develop Wisdom with Meditation

psyjdc Leave a comment

By John M. de Castro, Ph.D.

 

“What’s encouraging about meditation is that even if we shut down, we can no longer shut down in ignorance. We see very clearly that we’re closing off. That in itself begins to illuminate the darkness of ignorance.” – Pema Chodron

 

Wisdom is considered to be an extremely desirable characteristic in humans. People who are thought of as wise are revered. People throughout their lives strive for wisdom and hope that they will develop wisdom. Wisdom is thought to endow the individual with the ability to successfully engage with life and conquer its challenges. To some extent, wisdom is considered the pinnacle of human cognitive development. At the same time, most people would be hard pressed to state exactly what it is. This may be why many find it elusive, as it is difficult to find something when it’s not known what is being sought.

 

In today’s Research News article “The Relationship between Mental and Somatic Practices and Wisdom”

https://www.facebook.com/ContemplativeStudiesCenter/photos/a.628903887133541.1073741828.627681673922429/1199463786744212/?type=3&theater

http://journals.plos.org/plosone/article?id=10.1371/journal.pone.0149369

Williams and colleagues describe wisdom as “a unified construct composed of interrelated cognitive, reflective, and affective characteristics. In this model, wisdom is characterized as a deep and accurate perception of reality, in which insight into human nature and a diminished self-centeredness are acquired through life experience and practice in perspective taking.”

 

This description of wisdom indicates that there are a number of different components and capacities that go into wisdom. Firstly, it states that it is acquired through life experiences. As such, it involves learning ability. Next it states that it is a “deep and accurate perception of reality.” This involves cognitive capacities, thinking, and the ability to see things as they are. It involves “diminished self-centeredness” which involves the development of compassion and empathy for others. Finally, it “insight into human nature.” This involves reflective ability to look inside oneself and objectively observe and determine what are the true characteristics being human.

 

It would appear to be a daunting challenge, then to acquire wisdom. But, there may be help. Contemplative practices have been shown to improve virtually all of the capacities that lead to wisdom. In particular, contemplative practices improve learning ability, cognition, compassion and empathy, self-awareness, and regulate emotions. Hence, it would seem that engaging in contemplative practices would develop wisdom. This is exactly what the Buddha promised about 2500 year ago, that meditation and contemplation would led to wisdom.

 

Williams and colleagues investigated the relationship between a number of practices, including meditation, on the development of wisdom. They recruited participants who were meditators, who engaged in somatic practices to develop mindful coordinated movements, and who practiced classical ballet. They recruited and measured participants on-line. They measured wisdom with a survey called the “Three-Dimensional Wisdom Scale.” It is a measure of cognitive, reflective, and affective dimensions of wisdom, with questions such as “A person either knows the answer to a question or he/she doesn’t;” “I try to look at everybody’s side of a disagreement before I make a decision;” and “It’s not really my problem if others are in trouble and need help.”

 

They found that the meditators had significantly higher wisdom scores than any of the other groups. The years of practice of meditation was found to be significantly, positively related to wisdom and that this relationship was mediated by lower anxiety levels. In other words, the more years of meditation practice, the lower the levels of anxiety, and as a result, the higher the levels of wisdom. These results clearly suggest that the effects of meditation on emotion regulation are key to the development of wisdom.

 

These results are important and interesting. It makes sense that the ability to regulate emotions would be important for developing wisdom. In order to learn from life experiences, it is important that emotional reactions are not allowed to overwhelm the individual or to cloud the cognitive processing of the experience’s lessons and meaning. By being able to fully experience the emotions, the meditator can learn about human nature, but, being able to react to the emotions adaptively and effectively, the meditator can keep the emotional reaction from interfering with an objective appraisal of the experience. This would allow the development of wisdom.

 

So, develop wisdom with meditation.

 

“Knowing yourself is the beginning of all wisdom.” ― Aristotle

 

CMCS – Center for Mindfulness and Contemplative Studies

 

Fight Osteoporosis with Yoga

psyjdc Leave a comment

By John M. de Castro, Ph.D.

 

“Yoga puts more pressure on bone than gravity does. By opposing one group of muscles against another, it stimulates osteocytes, the bone-making cells.” – Loren Fishman

 

Bone is living tissue that, like all living tissues, is constantly being broken down and replaced. Osteoporosis occurs when the creation of new bone doesn’t keep up with the removal of old bone. This results in a loss of bone mass, causing bones to become weak and brittle. It can become so brittle that a fall or even mild stresses like bending over or coughing can cause a fracture. These fractures most commonly occur in the hip, wrist or spine. Osteoporosis, particularly in its early stages, is difficult to diagnosis as there are typically no symptoms of bone loss. But once bones have been weakened, signs and symptoms may include: back pain, caused by a fractured or collapsed vertebra, loss of height over time, a stooped posture, or a bone fracture that occurs much more easily than expected.

 

Osteoporosis is estimated to affect 200 million women worldwide; approximately 10% of women aged 60, 20% of women aged 70, 40% of women aged 80 and 70% of women aged 90. In the United States 54 million adults over 50 are affected by osteoporosis and low bone mass; 16% of women and 4% of men. Worldwide, osteoporosis causes more than 8.9 million fractures annually, including 1 in 3 women and 1 in 5 men over age 50. Most fractures occur in postmenopausal women and elderly men. Osteoporosis takes a huge personal and economic toll. The disability due to osteoporosis is greater than that caused by cancers and is comparable or greater than that lost to a variety of chronic diseases, such as arthritis, asthma and high blood pressure related heart disease.

 

The most common treatments for osteoporosis are drugs which slow down the breakdown of bone, combined with exercise. The side effects of the drugs are mild, including upset stomach and heartburn. But, there is a major compliance problem as the drugs must be taken over very long periods of time. In fact, only about a third of patients continue to take their medications for at least a year. Even when drugs are taken, exercise is recommended to improve bone growth.

 

In today’s Research News article “Effects of Yogasanas on osteoporosis in postmenopausal women”

https://www.facebook.com/ContemplativeStudiesCenter/photos/a.628903887133541.1073741828.627681673922429/1198346906855900/?type=3&theater

http://www.ncbi.nlm.nih.gov/pmc/articles/PMC4728958/

Motorwala and colleagues studied the effects of yoga practice on bone density of postmenopausal women with osteoporosis. The women were treated with a 1-hour yoga practice, 4-days per week for 6-months, including postures and breathing exercises. Bone density was measured before and again after treatment with dual-energy X-ray absorptiometry (DEXA). They found that yoga practice resulted in a significant improvement in bone density. Without treatment, bone density generally becomes worse over this period of time. So, it would appear that yoga practice improves bone density in postmenopausal women with osteoporosis.

 

This is an important outcome, but it probably understates the benefits of yoga practice for these postmenopausal women. It has been shown that yoga practice produces a number of physical and psychological benefits that were not measured in the present study. In addition, yoga is a generally safe treatment with few adverse consequences. Hence, various weight bearing as well as nonweight bearing yoga postures along with breathing exercises are effective in improving bone density and integrated yoga exercises should be an important component of any osteoporosis treatment exercise regime.

 

So, fight osteoporosis with yoga.

 

“We often consider the frailty and disability associated with osteoporosis and osteopenia (bone loss that is not as severe as osteoporosis) as a normal part of aging. Medical research shows, however, that it’s not aging, but inactivity that causes bones to weaken and easily break. Although medications may be necessary to treat severe osteoporotic conditions, the best preventative strategy is to engage in bone-strengthening exercise, like yoga” – Gary Kaplan

 

CMCS – Center for Mindfulness and Contemplative Studies

 

Keep Health Care Professionals from Burning Out with Mindfulness

psyjdc Leave a comment

By John M. de Castro, Ph.D.

 

“Through practicing mindfulness we become more aware of subtle changes in our mood and physical health, and can start to notice more quickly when we are struggling. Rather than waiting for a full meltdown before we take action, we can read the signals of our minds and bodies and start to take better care of ourselves.” – The Mindfulness Project

 

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

 

Burnout is not a unitary phenomenon. In fact, there appear to be a number of subtypes of burnout. The overload subtype is characterized by the perception of jeopardizing one’s health to pursue worthwhile results, and is highly associated with exhaustion. The lack of development subtype is characterized by the perception of a lack of personal growth, together with the desire for a more rewarding occupation that better corresponds to one’s abilities. The neglect subtype is characterized by an inattentive and careless response to responsibilities, and is closely associated with inefficacy. All of these types result from an emotional exhaustion. This exhaustion not only affects the healthcare providers personally, but also the patients, as it produces a loss of empathy and compassion.

 

Regardless of the reasons for burnout or its immediate presenting consequences, it is a threat to the healthcare providers and their patients. In fact, it is a threat to the entire healthcare system as it contributes to the shortage of doctors and nurses. Hence, preventing existing healthcare workers from burning has to be a priority. Mindfulness has been demonstrated to be helpful in treating and preventing burnout. One of the premiere techniques for developing mindfulness and dealing effectively with stress is Mindfulness Based Stress Reduction (MBSR) pioneered by Jon Kabat-Zinn. It is a diverse mindfulness training containing practice in meditation, body scan, and yoga. As a result, there have been a number of trials investigating the application of MBSR to the treatment and prevention of health care worker burnout.

 

In today’s Research News article “Outcomes of MBSR or MBSR-based interventions in health care providers: A systematic review with a focus on empathy and emotional competencies”

https://www.facebook.com/ContemplativeStudiesCenter/photos/a.628903887133541.1073741828.627681673922429/1197241983633059/?type=3&theater

http://www.complementarytherapiesinmedicine.com/article/S0965-2299(15)30014-5/fulltext

Lamothe and colleagues summarize the published literature on the effectiveness of Mindfulness Based Stress Reduction (MBSR) for healthcare worker burnout. They found that the preponderance of evidence from a variety of different trials indicated that MBSR treatment is effective for burnout. In particular, the research generally reports that MBSR treatment significantly improves mindfulness, empathy, and the mental health of healthcare workers. It was found to significantly relieve burnout, and reduce anxiety, depression, and perceived stress.

 

Hence, the published literature is highly supportive of the application of MBSR for the prevention and treatment of healthcare worker burnout. It appears to not only help the worker, but the improvement in the empathy of the worker projects positive consequences for the patients. In addition, the reduction in burnout suggests that MBSR treatment may help to reduce healthcare workers leaving the field, helping to relieve the systemic lack of providers. These are remarkable and potentially very important results.

 

Mindfulness training makes the individual more aware of their own immediate physical and emotional state. Since this occurs in real time, it provides the individual the opportunity to recognize what is happening and respond to it effectively before it contributes to an overall state of burnout. Indeed, mindfulness training has been shown to significantly improve emotion regulation. This produces clear experiencing of the emotion in combination with the ability to respond to the emotion adaptively and effectively. So, the healthcare worker can recognize their state, realize its origins, not let it affect their performance, and respond to it appropriately, perhaps by the recognition that rest is needed.

 

So, keep health care professionals from burning out with mindfulness.

 

“It helps people to undo some of the sense of the time pressure and urgency that makes it so hard to feel present for your patient, and it helps your patients feel like you’re really there, really listening and that you really care. What you learn is to undo the distractedness that comes with worrying about what happens next, and the concern with what’s already over and done with. It doesn’t take more time; it takes an intention and practice to do it successfully.” –  Dr. Michael Baime

 

CMCS – Center for Mindfulness and Contemplative Studies

 

Change Major Depression Brain Chemistry with Mindfulness

psyjdc 1 Comment

MBCT Major Depression2 Li

By John M. de Castro, Ph.D.

 

“Mindfulness-based cognitive therapy helps participants in the classes to see more clearly the patterns of the mind; and to learn how to recognize when their mood is beginning to go down. It helps break the link between negative mood and the negative thinking that it would normally have triggered. Participants develop the capacity to allow distressing mood, thoughts and sensations to come and go, without having to battle with them. They find that they can stay in touch with the present moment, without having to ruminate about the past, or worry about the future.” – Center for Suicide Research

 

Major Depressive Disorder (MDD) is a severe mood disorder that includes mood dysregulation and cognitive impairment. It is estimated that 16 million adults in the U.S. (6.9% of the population suffered from major depression in the past year and affects females (8.4%) to a great extent than males (5.2%). It’s the second-leading cause of disability in the world following heart disease. It has also been shown that depression is, to a large extent, inherited, but can also be affected by the environment. Since the genes basically encode when, where, and how chemicals are produced, it is likely that there are changes in brain chemistry produced by the genes responsible for Major Depressive Disorder.

 

The usual treatment of choice for MDD is drug treatment. This supports the altered brain chemistry notion for MDD since the most effective treatment for MDD, drug treatment, changes brain chemistry. In fact, it is estimated that 10% of the U.S. population is taking some form of antidepressant medication. But a substantial proportion of patients (~40%) do not respond to drug treatment. In addition, the drugs can have nasty side effects. So, there is need to explore other treatment options.

 

Mindfulness meditation is a safe alternative that has been shown to be effective for major depressive disorder even in individuals who do not respond to drug treatment. Mindfulness Based Cognitive Therapy (MBCT) was developed specifically to treat depression and has been shown to be very effective in treating existing depression and preventing relapse when depression is in remission. It makes sense that if altered brain chemistry underlies MDD and that MBCT is an effective treatment for MDD, then MBCT must in some way change brain chemistry. In today’s Research News article “Evaluating metabolites in patients with major depressive disorder who received mindfulness-based cognitive therapy and healthy controls using short echo MRSI at 7 Tesla”

https://www.facebook.com/ContemplativeStudiesCenter/photos/a.628903887133541.1073741828.627681673922429/1196100317080559/?type=3&theater

Li and colleagues explore brain chemistry changes in Major Depressive Disorder (MDD) and the effects of Mindfulness Based Cognitive Therapy (MBCT) on those brain chemistry changes.

 

They recruited patients who were diagnosed with MDD but who were not currently taking antidepressant drugs and who were not practicing meditation or yoga. The brains of these patients and healthy controls were scanned with a powerful imaging technique called Magnetic Resonance Spectroscopic Imaging (MRSI). It is capable of non-invasively detecting levels of particular chemicals in the brain. The patients then received an 8-week MBCT group therapy followed by rescanning of the brains for the same chemicals.

 

They found that the MDD patients compared to healthy controls had elevated levels of choline-containing compounds and decreased levels of N-acetyl aspartate, myo-inositol, and glutathione.

These chemicals are breakdown products of active brain chemicals (metabolites). These are all markers of brain function. The heightened levels of choline-containing compounds suggests that there is with increased cell density and/or membrane turnover in MDD. The decreased levels of N-acetyl aspartate suggest that there is a loss of neurons or neuronal function in MDD. The decreased levels of myo-inositol suggest that there is a loss of or dysfunction of glial cells in MDD. Finally, the decreased levels of glutathione suggest that there is a lower level of neuron excitation in the brain in MDD.

 

Importantly, Li and colleagues found that MBCT significantly reduced depression levels and at the same time normalized the levels of all of the metabolites that had abnormal levels in the patients. These are potentially important results. They demonstrate altered brain chemistry in MDD suggestive of dysfunction in the normal activities of the nervous system and point to potential causal factors in MDD. They also provide suggestions as to how MBCT changes the brain to effectively treat MDD.

 

It should be noted that the changes in metabolites in Major Depressive Disorder may be the result of the depression rather than its cause. The fact that the changes vanished after treatment reduced depression tends to support this contention. It is a complex disease effecting the most complex entity in the universe, the human brain. Hence, there is still a lot of work to do to determine the causal factors in MDD.

 

Regardless, change major depression brain chemistry with mindfulness.

 

 “Mindfulness is the only thing I know to do that can dig me out of despair and give me even a few seconds of time out from me,” – Ruby Wax

 

CMCS – Center for Mindfulness and Contemplative Studies

Resurrection

psyjdc Leave a comment

Sunrise

 

By John M. de Castro

 

“To rise from history to mystery is to experience the resurrection of the body here now, as an eternal reality; to experience the parousia, the presence in the present, which is the spirit; to experience the reincarnation of the incarnation, the second coming; which is his coming in us.”
— Norman O. Brown

 

The Christian holy day of Easter is a celebration of the biblical story of the resurrection of the Christ from death. This death was a release from massive suffering inflicted upon him in life and his resurrection was a rebirth of the Christ as pure, everlasting, spirit. Similarly, Siddhartha Gautama, the Buddha, reports experiencing a resurrection while meditating under the Bodhi tree around 2500 years ago, well before the time of the reported resurrection of the Christ. This also released him from suffering and he was reborn as pure everlasting awareness, spirit. Whether these stories are to be believed literally or as metaphors for spiritual awakening may be very important for the deep religious faith of some. But, regardless of their religious contexts the stories can be regarded as a profound teaching regarding existence and our true nature.

 

The power of these stories are magnified by the fact that death is greatly feared. In fact, humans rank death as their second greatest fear. That fear is based in part of a fear of the process of dying, with possible great pain and suffering over extended periods. Most of us have witnessed such a death and those who haven’t have heard horrible stories. So, this fear is based upon data and can be seen as reasonable, if maybe overdone. But, the fear of death is also based upon an existential fear; the fear of extinction or a fear of the unknown. The only data that we have available regarding what transpires after death are from stories of resurrection. For those who have faith and believe the stories, they produce great comfort in promising a pleasing existence after death. For those who don’t believe them, existential fear is very real. As a result, we are fascinated and intrigued by the idea of resurrection.

 

Indeed, we love the idea of resurrection so much that we have a mock practice once a year. We treat each New Year’s Day as a resurrection, a time of renewal and resolutions to better oneself. Christians revel in the idea of being born again, not a physical but a spiritual rebirth, a spiritual resurrection. Both of these, though, are artificial resurrections that don’t involve actual death and are completely under the minds control. But, they do emphasize the importance to people of the idea of being reborn, to fundamentally change, to change what is into something better.

Near death experiences (NDEs) are looked on by many as indicators of what lies beyond death, as the individual gets very close to absolute death. The nervous system flat-lines, but is revived, resurrected and the nervous system returns to relatively normal activity. The individual can then retrospectively report on their experiences. Stories of NDEs are often celebrated in books such as “Proof of Heaven” and “To Heaven and Back” and can become very popular movies such as “Heaven is for Real.” These “resurrections” fascinate people, evidencing our powerful need to relieve our deep fear of death. People who have experienced NDEs report a variety of experiences including sensations of floating up and viewing the scene around them; experiencing a beautiful, otherworldly place; meeting other beings sometimes identified as angels, God, and lost relatives or friends; recall of events in their lives; feelings of oneness and connection, and an overwhelming, transcendent love.

 

People who have had Near Death Experiences (NDEs) feel that they were very real and a spiritual revelation. They are often profoundly changed by them. But, in science, in order for an observation to be judged reliable and valid it must be able to be observed by more than one person at the same time and reliably and repeatedly reproduced. NDEs are subjective experiences and as such cannot be validated in this way. Science also requires tests of interpretations and again NDEs have not be amenable to scientific testing. One experiment with lab rats demonstrated that as the brain is dying there is an amazing spike of high levels of activity. Some scientists believe that NDEs are what is experienced as the brain spasms just prior to shutting down. There is currently no evidence to confirm or deny the spiritual nature of NDEs. But, if they are to be believed, they point to a wondrous, blissful, life after death

 

We tend to forget that every evening our consciousness ceases, dies, and every morning it is reinstated, resurrected. The new day is a brand new existence with opportunities to experience, grow, and develop. As the sage Thich Nhat Hanh states in his morning Gatha “Waking up this morning, I smile. Twenty-four brand new hours are before me. I vow to live fully in each moment and to look at all beings with eyes of compassion.” This rebirth every morning is a wondrous opportunity to begin anew, to reinvent ourselves, and work toward ending suffering in ourselves and others. If it doesn’t work today, keep in mind that tomorrow morning another resurrection will occur. What a precious gift!

 

Resurrection is seen as involving a reemergence from a physical death. But our bodies, including our brains, are dying and renewing constantly. Over varying amounts of time every cell in the body dies and is replaced with a new cell. We have completely different bodies than we had a few years ago. In a sense we’re undergoing a constant continuous process of resurrection.

But, it’s not just our bodies that undergo resurrection, so do our experiences. In fact, our experiences are reborn (resurrected) in every moment. Each moment only exists for a flash and then ceases, dies, never to be repeated, and a new conscious experience replaces it, is resurrected. This underscores the importance of present moment awareness. It emphasizes how critical it is to fully experience and enjoy the precious onetime moments of our existence. To be unaware is like having a Christ or Buddha like resurrection and not noticing! So, death and resurrection are going on constantly. They occur routinely due to the impermanence of all experiences. A resurrection occurs in every moment with both the body and experience.

 

The Buddha described his resurrection as an awakening. As he described it, we all live in a state of complete delusion. We believe that there is an external physical world containing life and death that we only experience and witnesses. He taught that if we can break through this veil of delusion we can emerge with an understanding of our true nature and the nature of the universe where there is no birth, life, and death. Instead, we emerge as pure awareness. What we experience as life is simply a construct of that awareness and nothing more. In other words, our concept of reality dies and is resurrected in a new form that reveals a completely different reality. Actual experiences are not different, only how we view and interpret them. This is the state that he called awakened or enlightened. It transcends life and death, so there is no need for a resurrection as there is never a true birth nor a true death, only those that are experienced in an everlasting awareness. It’s a shift in what is being experienced but not a loss of anything.

 

The Buddha taught that no one should take this on faith. No one should believe him. Rather, try out his path and see for yourself what happens. In a sense, this is scientific, as it’s truth or falseness can only be judged by one’s own experience. There are clues that occur along the way as meditation is practiced. Changes start occurring almost immediately as meditator begins to see and understand, better and better, the nature of experiences, and the reactions, thoughts, and emotions that are evoked by them. These improvements occur gradually as meditation is practiced over time. But, the individual becomes more integrated, better able to cope with emotions and stress, and far happier. These benefits are sufficient reward even if the ultimate change of enlightenment should never occur.

 

So, we are confronted with a number of different accounts of resurrection. The notion of a resurrection after death cannot ever be confirmed except after death. NDE resurrections can only be personally confirmed if you’re unlucky enough (or lucky enough) to come very, very, close to actual physical death. But, the resurrection of the moment you can confirm in every moment. The resurrection each morning you can confirm daily. The enlightenment resurrection is much more difficult to confirm. But, if the effort is made, the Buddha assures us that it can be confirmed and verified by everyone who engages in the practice, follows the path, and experiences awakening. He urges everyone to find out for themselves.

 

All of these ideas and notions of resurrection can help the individual to become more and more relaxed and perhaps a bit excited at the idea of their own personal resurrection. Something will happen eventually, regardless of our desires otherwise, so, we might as well greet it and welcome it as an opportunity for an answer to an eternal question.

 

“The symbolic language of the crucifixion is the death of the old paradigm; resurrection is a leap into a whole new way of thinking.” – Deepak Chopra
CMCS – Center for Mindfulness and Contemplative Studies

The Power of Retreat 6 – Darkness, Light, and Nothingness

psyjdc 1 Comment

Kanuga-in-the-autumn-Small

By John M. de Castro, Ph.D.

 

“Silent retreats are a kind of crucible that reveal the workings of the mind in a unique and illuminating way.” James Baraz

 

This essay is the 6th of a continuing series of essays about the experience of silent meditation retreat. Click on the numbers to follow the links to the prior essays, titled “The Power of Retreat 1, 2, 3, 4, and 5”. This essay is written as we are about to embark on another 7-day silent retreat at one of our favorite retreat sites located in the beautiful smoky mountains in North Carolina. In a sense we’ll be on vacation as everything will be taken care of for us, beds made, towels and linens provided, all meals prepared for us, and our time will be dictated by a detailed schedule of meditations, talks, question and answer periods, and reflective time. All we have to do is show up, meditate, relax, contemplate and listen. We’re terribly spoiled!

 

That seeming ease, however, is deceptive. Retreat is actually quite difficult and challenging. It can be very tiring as it runs from 7:00 in the morning till 10:00 at night every day. It can also be physically challenging as engaging in sitting meditation repeatedly over the day is guaranteed to produce many aches and pains in the legs, back, and neck. But the real challenges are psychological, emotional, and spiritual. Retreat can be a real test.

 

Retreat isn’t all relaxation and fun. Far from it. The darkness can descend. During silent retreat deep emotional issues can emerge and may even overwhelm the individual. There are plenty of tissues available at the site as many will spontaneously burst out in tears. Others may become overwhelmed with fear and anxiety and break out in cold sweats, and still others are sleepless and tormented. How can this be, that something so seemingly peaceful as silent retreat can be so emotionally wrenching? The secret is that the situation removes the minds ability to hide and distract.

 

Humans have done a tremendous job of providing distractions for the mind including books, movies, magazines, music, television, sports, amusement parks, surfing the internet, tweeting, texting, etc. Any time troubling thoughts or memories of traumatic experiences begin to emerge in everyday life, we can easily change the subject by engaging in a distraction. So, we never have to truly confront the issues. But, in silent retreat there is no escape. Difficult issues emerge and there is no place to hide. They must be confronted and experienced. For some people this may be the first time in their entire life that they’ve had to directly face themselves and their darkest thoughts. It’s no wonder that retreat can be so wrenching.

 

So, why, you might ask, should someone put themselves into such a position? Simply put, you can’t address problems until you recognize them. Retreat is a safe place to do so. Many other people there, have gone through similar experiences and as a result, there’s a great deal of acceptance and compassion from others. It is, however, advised to not intervene but to let anyone in crisis simply work it through themselves. They’ll let you know if they really need help. In the warm and accepting environment of retreat it is actually possible to work on these issues that may have been impossible to address elsewhere. This can lead to substantial personal growth. This is the benefit, that individuals can begin to resolve the very issues that may have, unbeknownst to themselves, been holding them back for their entire life. This is very powerful, and confronting the darkness begins to let the light through.

 

There are much more positive and pleasant sides to silent retreat. One simple one is that many modern adults are overworked, stressed, and as a result sleep deprived. The opportunity to rest and sleep is priceless. Many people fall asleep during meditations and talks early in the retreat. This is not only OK, it’s desirable. If need be it is encouraged to skip sessions and take naps.

The positive benefits of retreat can only emerge when the individual is sufficiently rested to have the energy available to meditate deeply, to look inside, and to begin to remove the veil of delusion that blinds us all.

 

The opportunity to have repeated meditation sessions over prolonged periods of time in a quiet, accepting, and peaceful setting provides the ability to build from meditation to meditation. It allows for deep, repeated engagement into the inner realms, to begin to peel away the layers of awareness, and to begin to dissolve the delusions standing between the individual and their true nature. This progressive process can reveal the light, the positive and pleasant side of retreat. The individual begins to feel happier, more peaceful, and more mindful of themselves and their environment. They can even develop into deeply blissful states. Many people can go no further, but this is far enough. They emerge from retreat feeling peaceful, happy, insightful, having a better understanding of themselves, being better able to deal with their emotions, and with a sense of well-being. In fact, toward the end of retreat the most frequent question asked is how can this be held onto as the process of reintegration into everyday life unfolds.

 

Just going this far makes the retreat worthwhile, but there is a possibility for much deeper experiences and realizations. It is possible to enter the realm of nothingness. It seems like five to ten people in each retreat have some form of spiritual awakening. It is, however, not predictable who will this happen too. It sometimes occurs to long-time veterans of retreat and meditation practice, but it also often happens to complete novices on their first retreat. One has to always be open to the possibility. It is sometimes a nearly complete enlightenment, but sometimes a relatively shallow but real awakening. Again it is unpredictable. The teacher, Adyashanti, calls it falling into grace.

 

What is the nature of these experiences? They tend to have a common property of an experience of oneness, an experience that everything is singular, there is no distinction between subject and object, such that the sound and the listener, the sight and the seer, and the feeling and the feeler, are one and the same. These can be what are termed extrovertive awakening experiences wherein one experiences and observes the entire environment, sights, sound, smells, feelings, thoughts, etc. as simply an experience that all are one, with no distinction or separation. They can also be very deep experiences of nothingness that are termed introvertive awakenings. In these experiences everything dissolves into a void a nothingness, in which only pure awareness exists.

 

These are shattering experiences revealing a reality that was entirely unseen previously. People having had these experiences frequently state that death is not to be feared but rather seen as part of the fabric of existence, not an ending, but simply a change. These are frequently life changing experiences, forever altering the individual. They are never the same again. Needless to say, these are powerful spiritual experiences that many people previously believed were only open to special enlightened beings such as the Buddha. They are glimpses into our true nature and the workings of the universe.

 

There is no requirement that a retreat is necessary for these awakening experiences. Indeed, they occur spontaneously, quite frequently in everyday and even unlikely settings. But, retreat appears to greatly increase the probability that an awakening, a descent into the void, the nothingness, that is the basis for all existence, will happen. We have no expectations regarding what will happen on our upcoming retreat. We have enough experience to know that every retreat is different and to expect to repeat or build on an experience from a prior retreat is a fundamental error. Whatever, happens, if anything, can’t be predicted. On a previous retreat I went with great expectations only to get terribly sick and missed about half of the retreat sick in bed. You never know what will happen. But, know that whatever it is, it will move you in a positive direction.

 

So, go on retreat and feel its power, it’s power to fundamentally change you in mundane ways and sometimes in the most profound ways imaginable.

 

“One of the most powerful aspects of retreat in aiding the factor of determination is the collective energy of the community that is inherent to the retreat setting. When the bell rings and 150 people make their way into the meditation hall to sit, again and again, it becomes evident that this impulsion is like a powerful, gentle, loving force calling us back to remember again and again that we are loving, connected, resilient and forgiving. We, like so many others carry the responsibility of influencing the overall humanness of our totality.” – Scott Francis

 

CMCS – Center for Mindfulness and Contemplative Studies