Resurrection

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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

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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

 

Reduce Reward-Driven Eating with Mindfulness

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Mindfulness eating reward2 Mason

By John M. de Castro, Ph.D.

 

“Mindless eating is looking at environmental cues and triggers around eating. Mindful eating is about awareness of internal and external cues that trigger eating.” – Megrette Fletcher

 

Obesity is epidemic in the industrialized world. In the United States 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. Although the incidence rates have appeared to stabilize, the fact that over a third of the population is considered obese is very troubling.

 

It is particularly troubling because of the effects of obesity on health. Being obese has been found to shorten life expectancy by eight years and in extreme cases by 14 years. This results from the fact that obesity is associated with cardiovascular problems such as coronary heart disease and hypertension, stroke, metabolic syndrome, diabetes, cancer, arthritis, and other diseases. Unfortunately, the epidemic of obesity has been resistant to prevention and treatment. Despite copious research and a myriad of dietary and exercise programs, there still is no safe and effective treatment. Hence, there is a need to explore alternative methods to prevent or treat obesity.

 

Mindfulness is known to be associated with lower risk for obesity. This is promising but much more research is needed to understand the mechanism by which mindfulness affects obesity in order to optimize its effectiveness. In today’s Research News article “Reduced Reward-driven Eating Accounts for the Impact of a Mindfulness-Based Diet and Exercise Intervention on Weight Loss: Data from the SHINE Randomized Controlled Trial”

https://www.facebook.com/ContemplativeStudiesCenter/photos/a.628903887133541.1073741828.627681673922429/1187349811288943/?type=3&theater

Mason and colleagues randomly assigned male and female obese participants to either of two interventions; mindfulness or control. Both contained 12 weekly 2.5-hour diet and exercise weight loss programs conducted in a group format. The mindfulness group included additional training in mindful eating, stress reduction, and emotion regulation while the control group included additional training in nutrition and physical activity. They measured reward-based eating, perceived stress, and weight loss at the end of the intervention and 6 and 12 months later.

 

They found that both groups lost weight over the intervention and maintained that weight loss a year later. There was a trend toward greater weight loss in the mindfulness group. Significantly, the mindfulness group demonstrated significantly greater reductions in reward-driven eating which were associated with great weight loss. There were no significant changes in perceived stress. These results suggest that mindfulness training may supplement diet and exercise in weight loss programs by improving the individual’s ability to refrain from reward-driven eating.

 

Reward-driven eating is characterized by a lack of control over eating, a preoccupation with food, and a lack of satiety. Craving is a key driver of this kind of behavior producing a drive to overeat highly palatable food for reward. This is a major obstacle to weight loss. Mindfulness training may improve the individual’s awareness of and attention to their internal state, thereby reducing responses to outside stimuli. Hence, mindfulness training may be effective for weight loss by reducing this obstacle of reward-driven eating, producing more normal eating in response to physiological cues of hunger and satiety.

 

It is interesting that mindfulness training did not reduce perceived stress as mindfulness has been repeatedly shown to reduce perceived stress. This may indicate that the stress of engaging in a diet and exercise program for weight reduction is immune to mindfulness intervention.

 

A strength of this study is that the control condition was so carefully crafted to be very similar to the mindfulness condition in all ways except for the mindfulness training itself. This is an unusually good control condition which accounts for the majority of potential confounding variables that could contaminate the results. As a result, it can be concluded with reasonable certainty that mindfulness training when added to a diet and exercise weight reduction program improves the outcome by reducing reward-driven eating.

 

So, reduce reward-driven eating with mindfulness.

 

“mindful eating does not have to be an exercise in super-human concentration, but rather a simple commitment to appreciating, respecting and, above all, enjoying the food you eat every day. It can be practiced with salad or ice cream, donuts or tofu, and you can introduce it at home, at work, or even as you snack on the go (though you may find yourself doing this less often).” – Jenni Grover

 

CMCS – Center for Mindfulness and Contemplative Studies

 

Blink Less with Long-Term Meditation

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Meditation Eye Blink2 Kruis

 

By John M. de Castro, Ph.D.

 

“The emotional effects of sitting quieting and going within are profound. The deep state of rest produced by meditation triggers the brain to release neurotransmitters, including dopamine, serotonin, oxytocin, and endorphins. Each of these naturally occurring brain chemicals has been linked to different aspects of happiness” – Chopra Center

 

Contemplative practices produce improvements to the practitioners’ ability to think (cognition), their ability to regulate emotions, and to their mental health. They also produce marked changes to the nervous system including the size, activity, and connectivity of structures in the brain. All of these brain structures rely on neurotransmitters for communications between their cells (neurons). These are special molecules that transmit the signals between neurons. Without them, the brain would cease to function.

 

Dopamine is a neurotransmitter that is distributed throughout the brain and appears to be involved in a wide variety of brain functions. It is classified as a neuromodulator. That is, it alters the overall activity levels of widespread areas of the nervous system. As a result, it is involved in a wide variety of functions including pleasure, motor function, thinking, memory, motivation, arousal, and activation. In other words, its involved in most everything. Dysfunction in the dopamine system has been associated with a number of physical and mental diseases, including Parkinson’s Disease, Schizophrenia, and ADHD.

 

Dopamine, like most neurotransmitters is difficult to measure as it is released in miniscule quantities and is broken down very quickly. In living humans its activity can be indirectly measured by measuring the rate and pattern of eye blinks. It has been shown that dopamine is particularly involved in the control of the eyelid and blinking, with high blink rates associated with high levels of dopamine and low rates with low levels. In today’s Research News article “Effects of meditation practice on spontaneous eyeblink rate”

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Kruis and colleagues take advantage of this association of dopamine with eye blink rates to indirectly measure the effects of meditation on brain dopamine levels. They compared long-term meditators (at least 3-years of experience with meditation naïve participants. The naïve participants were then randomly assigned to an 8-week Mindfulness Based Stress Reduction (MBSR) training, and 8-week health education program, or a no-treatment control group.

 

They found that long-term meditators had significantly slower blink rates than meditation naïve participants and also they had a different pattern of blinks, with longer periods without eye blinks, interrupted by short periods of frequent blinks. It didn’t matter what type of meditation that they engaged in. The slower rate and different pattern of eye blinks are indicative of lower levels of dopamine in the brains of long-term-meditators. Eight-weeks of MBSR or health education did not change eye blink rates or pattern. This suggests that short-term meditation practice is insufficient to significantly alter dopamine levels.

 

The results are interesting and suggest that in addition to the known effects of meditation on brain structures it also appears to affect neurochemistry. In particular, the results suggest that meditation can change the overall levels of an important neuromodulator, dopamine. It can be speculated that this effects of long term meditation on a transmitter with widespread activity and function may, at least in part, be responsible for meditations widespread effects on physical and mental health of practitioners. It should be pointed out, however, that 8-weeks of Mindfulness Based Stress Reduction (MBSR) training is sufficient to produce many of the effects of meditation on physical and mental health. Since, Dopamine levels were not affected by 8-weeks of MBSR training the change in dopamine levels are probably not responsible for these effects. It remains for future research to further explore this tantalizing speculation.

 

So, blink less with long-term meditation.

 

“if you learn how to properly meditate, and commit to a daily practice, you will alter concentrations of various neurotransmitters, including dopamine.  There is evidence in particular that mindfulness meditation is capable of increasing signaling in areas of the brain involved in emotional regulation and control of attention.” – Mental Health Daily

 

CMCS – Center for Mindfulness and Contemplative Studies

 

Improve Mind-Body Connection with Mindfulness

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MBSR EEG EKG 2 Gao

 

By John M. de Castro, Ph.D.

 

“It is fascinating to see the brain’s plasticity and that, by practicing meditation, we can play an active role in changing the brain and can increase our well-being and quality of life.” – Sarah Lazar

 

The mind and body are intrinsically intertwined. The old distinction between mind and body has been shown to be a false distinction. The brain, the organ of the mind, also controls the physiology, while the activity of the physiology affects the brain. So, mind and body are interconnected. Hence, mind practices should also affect the physiology just as physiological changes affect the mind.

 

Contemplative practices have been shown to influence both the mind, brain, and the physiology. Among the many physiological effects of contemplative practices are alterations of the cardiovascular system, producing reductions in heart rate, heart rate variability, and blood pressure. Contemplative practices have also been shown to alter the nervous system changing the size, activity, and connectivity of brain structures. These changes can be measured in many ways, but a convenient and inexpensive non-invasive method to document changes in brain activity is by recording the electrical activity of the nervous system from the scalp, known as the electroencephalograph or EEG. Indeed, the changes in brain activity produced by contemplative practices can be seen in the EEG.

 

Mindfulness Based Stress Reduction (MBSR) was one of the first contemplative practices to be applied to improving human well-being. It is an amalgam of practices, including meditation, yoga, and body scan. It has been shown to be beneficial for cardiovascular function and to change neural activity. One way to look at the integration of mind-body activity is to measure the relationship between brain activity and cardiovascular activity over time. In today’s Research News article “Entrainment of chaotic activities in brain and heart during MBSR meditation”

Harvard neuroscientist: Meditation not only reduces stress, here’s how it changes your brain

https://www.washingtonpost.com/news/inspired-life/wp/2015/05/26/harvard-neuroscientist-meditation-not-only-reduces-stress-it-literally-changes-your-brain/

Gao and colleagues investigated the effects of an 8-week Mindfulness Based Stress Reduction (MBSR) training program on the coordination of electrical activity from the nervous system (EEG) with the electrical activity from the heart (Electrocardiogram, ECG). The EEG and ECG were recorded during 10-minutes of mindful breathing both before and after MBSR training.

 

They measured the chaotic nature of the activity in both the EEG and ECG employing a measure of wavelet entropy. This measure documents the unpredictability and random nature of the signals. They found that after MBSR training there was a reduction in the entropy of both the brain waves, EEG, and the heart electrical activity, ECG. This demonstrates that MBSR training results in reduced variability and randomness of the electrical activities of both the heart and brain. Significantly, they found that the entropy of the EEG and EKG were highly correlated as a result of MBSR training. That is, the lower the entropy of the EEG, the lower the entropy of that ECG. In other words, as the brain activity became less chaotic, so did the activity of the heart. They were coordinated.

 

One way that Mindfulness Based Stress Reduction (MBSR) training might produce these effects on the level of entropy and its coordination of the heart and brain activities is by its effects on the autonomic nervous system. This system has two roughly opposing systems, the sympathetic and parasympathetic nervous systems. Sympathetic activation tends in activate the heart and brain while parasympathetic activity tends to reduce activation of both. If these two systems oppose one another instead of acting in a coordinated fashion, then greater variability of the EEG and ECG would be expected. MBSR has been shown to reduce the activity of the sympathetic nervous system both centrally and peripherally and increase parasympathetic activity. The current results, then, could well have occurred by MBSR producing better coordination of the balance of sympathetic and parasympathetic activity.

 

Mindfulness Based Stress Reduction (MBSR) appears to improve the coordination between the mind and body. This is emphasized in the body scan and yoga components of MBSR where attention to sensations from the body is emphasized. It is also emphasized during meditation as a result of learning to attend to the sensations associated with breathing. So, MBSR would seem well suited to increasing the coordination of mind and body. Today’s Research News results support this idea.

 

So, improve mind-body connection with mindfulness.

 

“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.” – Richie Davidson

 

CMCS – Center for Mindfulness and Contemplative Studies

 

Change Brain Activity in Depression with Mindfulness

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By John M. de Castro, Ph.D.

 

“Skeptics, of course, may ask what good are a few brain changes if the psychological effects aren’t simultaneously being illustrated? Luckily, there’s good evidence for those as well, with studies reporting that meditation helps relieve our subjective levels of anxiety and depression, and improve attention, concentration, and overall psychological well-being.” – Alice Walton

 

In the last few decades, scientists have discovered that the brain is far more malleable than previously thought. Areas in the brain can change, either increase or decrease in size, connectivity, and activity in response to changes in our environment or the behaviors we engage in. This process is referred to as neuroplasticity. The nervous system is constantly changing and adapting to the environment. 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. Hence experience changes size, activity, and connectivity of the brain. These changes in the brain are called neuroplasticity.

 

Over the last decade neuroscience has studied the effects of contemplative practices on the brain and has demonstrated that these practices produce neuroplastic changes in widespread areas. Indeed, mindfulness practices have been shown to not only alter how we think and feel but also to alter the nervous system, producing changes in the size, activity, and connectivity of specific structures and systems in the nervous system. Depression has been shown to also involve changes to the nervous system and is significantly improved by mindfulness practices. As a result of mindfulness practices’ ability to alter the brain and relieve depression, these practices have been incorporated into various psychotherapies for depression.

 

Mindfulness Based Cognitive Therapy (MBCT) was specifically developed to treat depression. It has been shown to be remarkably effective. Putting all these pieces together, it would seem likely that MBCT relieves depression by altering neural systems. In today’s Research News article “Multi-dimensional modulations of α and γ cortical dynamics following mindfulness-based cognitive therapy in Major Depressive Disorder”

https://www.facebook.com/ContemplativeStudiesCenter/photos/a.628903887133541.1073741828.627681673922429/1184978338192757/?type=3&theater

http://www.ncbi.nlm.nih.gov/pmc/articles/PMC4454126/

Schoenberg and Speckens investigated changes in brain activity produced by MBCT using sophisticated techniques to explore the electrical activity that can be recorded from various regions of the scalp (Electroencephalogram, EEG). They compared patients with major depressive disorder who were randomly assigned to receive 8-weeks of group Mindfulness Based Cognitive Therapy (MBCT) or treatment as usual, waitlist control. They found that MBCT treatment produced clinically significant improvements in depressive symptoms, self-compassion, over identification with painful thoughts and feelings, and mindfulness. This is not surprising, and replicates the well-established finding that MBCT is highly effective in treating depression.

 

They recorded the EEG of both groups while they performed a Go/NoGo task. Performance on this task has been shown to be deficient in depressed patients and indicates deficient executive function. They found that MBCT significantly downregulated α and γ power in the electrical activity of the brain. This indicates that there was and increase the excitability of the cerebral cortex. This is generally associated with greater positive mood and decreased negative emotions. This suggests that MBCT may relive depression by its effects on the neural systems underlying the depressed mood.

 

They also found an enhancement of the α-desynchronisation occurring in response to the Go/NoGo task when negative material was presented, but decreased α-desynchronisation when positive material was presented. This suggests that MBCT activates the neural networks underlying positive emotion. These are the systems that are usually relatively inactive in depression. This again suggests that MBCT may relieve depression by enhancing the activity of neural systems responsible for positive mood, thus working in opposition to the negative mood so characteristic of depression.

 

Finally, they found that MBCT increased intra-hemispheric α-coherence of the fronto-parietal circuit. This coherence has been shown to be related to improved attention and reduced mind wandering. In depression, mind wandering is highly related to rumination which tends to reinforce and support the depressed state. This suggests that MBCT may relive depression by enhancing the coherence of neural systems responsible for attention, thus inhibiting the mind wandering and rumination so characteristic of depression.

 

Hence the present study found evidence for changed electrical dynamics in the cortex of depressed patients following Mindfulness Based Cognitive Therapy (MBCT). The changes that were observed reflect changed processing of emotional information and attention, such that positive mood was enhanced, negative mood was reduced, and mind wandering and rumination decreased. All of these processes tend to counteract depression and may at least in part be responsible for the effectiveness of MBCT in treating depression.

 

So, change brain activity in depression with mindfulness.

 

“Being in the present moment, accepting what is, without wanting to change or interpret it, will greatly enhance emotional well-being, leading to healthier thinking patterns that will touch and better every other aspects of your life.” – Jonathan Banks

 

CMCS – Center for Mindfulness and Contemplative Studies

 

Better Measurement of Mindfulness, Anxiety, and Depression

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By John M. de Castro, Ph.D.

 

“Thus, differing assessments may support implicitly distinct theoretical positions with respect to operationalizing mind- fulness. . . . researchers must be well informed and intentional in their selection of assessment tools because the breadth of currently available assessments provides researchers with a variety of measures, each with specific strengths and weaknesses. Not surprisingly, the various measures resulting from the diverse operational definitions of mindfulness have, at times, been found to be uncorrelated or only modestly associated, providing further evidence of confusion within the mindfulness literature.” – Adam Hanley

 

A prerequisite in science is that in order to study something you have to be able to measure it. With many concepts such as mindfulness, depression, and anxiety that reflect subjective states, there are currently no objective means to measure them. Measurement then falls to some kind of after the fact test or to a self-report. Traditionally, these variables have been measured with paper and pencil psychometric tests, such as the Cognitive Affective Mindfulness Scale-Revised, the Beck Depression Inventory, or the Profile of Mood States. They ask the participant to answer the question in regard to how they generally feel. These forms are filled out before and again after an intervention to assess the effect of the intervention on these subjective states.

 

With the advent of smart phones, a different kind of assessment method has emerged and is gaining greater popularity. It is sometimes called ecological momentary assessment (EMA). Individuals receive messages on their smart phones periodically asking them to answer questions about their state at the present moment. This can be done on multiple, somewhat randomly selected, occasions over the day or longer. It provides a measure that doesn’t require the participant to estimate how they feel in general, but rather uses an average of measures provided by the participant at various times.

 

In today’s Research News article “Ecological momentary assessment versus standard assessment instruments for measuring mindfulness, depressed mood, and anxiety among older adults”

https://www.facebook.com/ContemplativeStudiesCenter/photos/a.628903887133541.1073741828.627681673922429/1184314174925840/?type=3&theater

Moore and colleagues recruited elderly (over 65 years of age) participants with clinically significant anxiety distress. They compared the results for participants’ levels of mindfulness, depression, and anxiety measured either by traditional paper and pencil measures of how they were in general to those measured with an ecological momentary assessment (EMA) using smart phones. To obtain the EMA measures participants were sampled 3 times per day for ten days. The participants were randomly assigned to receive Mindfulness Based Stress Reduction (MBSR) program or a health education program. They were compared both before and after the interventions with both the traditional and EMA measurements.

 

Mindfulness Based Stress Reduction (MBSR) involves training in meditation, body scan, and yoga. It has been shown previously to increase mindfulness, and to decrease depression and anxiety levels in normal individuals and those with anxiety disorders, including the elderly. Moore and colleagues found in their study that on average both measures showed an increase in mindfulness and decreases in depression and anxiety, but, the effects were only statistically significant for ecological momentary assessment (EMA) and not for the traditional paper and pencil measures. These results suggested that EMA measurement in more sensitive and less unstable than traditional measures. To further document this, they calculated the number of participants that would be needed to show a statistically significant effects for the two measurement types and found that EMA measures required nearly half as many participants as the traditional measures. Hence, they found that EMA measure are substantially more sensitive and is capable of detecting differences with fewer participants.

 

These results indicate that ecological momentary assessment (EMA) is a better way to assess the states of research participants. Obtaining measures at a variety of points in time appears to produce more accurate results than asking the participant to estimate their overall states. This makes sense that actual measures are superior to participant estimates. The EMA technique is more expensive, takes more time and effort, and is more intrusive into the daily lives of the participants, but may be worth it for the improved accuracy and sensitivity.

 

“If you’ve ever struggled with depression, take heart. Mindfulness, a simple yet powerful way of paying attention to your most difficult emotions and life experiences, can help you break the cycle of chronic unhappiness once and for all.” – Mark Williams

 

CMCS – Center for Mindfulness and Contemplative Studies

 

Improve Psychological and Physical Effects of HIV with Yoga

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By John M. de Castro, Ph.D.

 

“Yoga is not just about the physical side, it’s also about the mind-body connection. I think having that awareness and accepting their condition can help them when they go out into the world, and lift up their self-esteem. Life is fast – yoga can help them be calm and still.” – Surang Sengsamran

 

HIV is a virus that gradually attacks the immune system. It destroys a type of white blood cell called a T-helper cell (CD4 Cell). This isn’t a problem unto itself, but the immune system is our body’s natural defense against illness. Hence, HIV infection makes it harder to combat other infections and diseases. If HIV is untreated, these secondary infections produce chronic illness and eventually death. It is important, then, in treating HIV infection to strengthen the immune system and increase the levels of CD4 in the blood to fight off disease.

 

More than 35 million people worldwide and 1.2 million people in the United States are living with HIV infection. In 1996, the advent of the protease inhibitor and the so-called cocktail changed the prognosis for HIV. Since this development a 20 year-old infected with HIV can now expect to live on average to age 69. Hence, living with HIV is a long-term reality for a very large group of people.

 

People living with HIV infection experience a wide array of physical and psychological symptoms which decrease their perceived quality of life. The symptoms include muscle aches, anxiety, depression, weakness, fear/worries, difficulty with concentration, concerns regarding the need to interact with a complex healthcare system, stigma, and the challenge to come to terms with a new identity as someone living with HIV. Hence, patients with HIV infection, even when controlled with drugs, have a reduction in their quality of life.  There is thus a need to find methods to improve the quality of life in people who are living with HIV infection.

 

Mindfulness has been shown to strengthen the immune system. It also improve psychological and physical well-being in people suffering from a wide range of disorders including depression and anxiety. It has also been shown that mindfulness is associated with psychological well-being and lower depression in patients with HIV infection. Integrated Yoga is a contemplative practice that includes postures, breathing practices, relaxation techniques, and meditation. It has been shown to increase mindfulness, and reduce anxiety and depression. So, it would stand to reason that Integrated Yoga would be beneficial for people who are living with HIV infection.

 

In today’s Research News article “Effect of Integrated Yoga (IY) on psychological states and CD4 counts of HIV-1 infected patients: A randomized controlled pilot study”

https://www.facebook.com/ContemplativeStudiesCenter/photos/a.628903887133541.1073741828.627681673922429/1183625434994714/?type=3&theater

http://www.ncbi.nlm.nih.gov/pmc/articles/PMC4728960/

Naoroibam and colleagues randomly assigned patients with HIV infection to either a one-hour per day, six-days per week Integrated Yoga practice for one-month or to a treatment as usual condition. Compared to before treatment and the control group, they found that the Integrated Yoga practice produced a significant reduction in anxiety and depression levels and an increase in T-helper cell (CD4 Cell) counts in the blood. It should be kept in mind that there was not an active control condition. So, it is unclear if the effectiveness of Integrated Yoga practice was due to exercise effects or perhaps to expectancy effects, researcher bias effects, etc. It will remain for future research to sort out exactly what is responsible to the improvement in the HIV patients.

 

Regardless, these are exciting and potentially important results suggesting that Integrated Yoga practice may not only improve the psychological well-being of HIV infected patients but also strengthen the immune system. This would make them better able to combat other infections and diseases.

 

So, improve psychological and physical effects of HIV with yoga.

 

“As you become more adept at yoga, you learn which poses can help you, depending on how you are feeling physically. There are certain poses that assist in relieving fatigue, diarrhea, anxiety, depression. You do learn about the nature of self, but you also learn that so much is beyond your control. It helps you realize, somehow, to trust in a higher being.” – Steve McCeney

 

CMCS – Center for Mindfulness and Contemplative Studies

 

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

 

Improve Psychological Health of Veterans with a Mantra

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Improve Psychological Health of Veterans with a Mantra

 

By John M. de Castro, Ph.D.

 

“Asking for clarity provides a way to begin to see a path out of the pain of personal issues. With spiritual support the pain begins to be released, the path becomes clearer and the next step to create the rest of life begins to emerge.” – The Merritt Center

 

Alternative and Complementary techniques have been growing in acceptance and use over the last couple of decades. With good reason. They have been found to be beneficial for physical and mental health. Contemplative practices have been shown to improve health and well-being. These include mindfulness practices, meditation, yoga, mindful movement practices such as tai chi and qigong, and spiritual practices such as contemplative prayer. One ancient practice that is again receiving acceptance and use is mantra practice.

 

In today’s Research News article “Multi-site evaluation of a complementary, spiritually-based intervention for Veterans: The Mantram Repetition Program”

https://www.facebook.com/ContemplativeStudiesCenter/photos/a.628903887133541.1073741828.627681673922429/1182903115066946/?type=3&theater

Butner and colleagues investigate the effectiveness of a form of mantra practice, Mantram Repetition Practice (MRP) on the mindfulness, mental health, and spirituality of veterans. The MRP involves the repetition of a sacred word or phrase over and over again to slow the individual down and produce one-pointed attention. It is effectively a mindfulness meditation practice, except that there are no formal practice periods. The participant is trained to engage in MRP during their daily activities, periodically and as needed, particularly during times of confusion and stress. The individual selects a sacred word or phrase for use in MRP from a list that have particular meaning to them and within their preferred religious practice. Typical Christian words and phrases are “My God and My All”, “Jesus, Jesus”, “Son of God”, “Hail Mary”, “Mother of Jesus”, “Lord Jesus Christ”, “Son of God, have mercy on me.”

 

Butner and colleagues recruited veterans and measured mindfulness, physical and mental health, and spirituality before and after an 8-week Mantram Repetition Program (MRP) training. The veterans attended weekly training sessions, were encouraged to do homework and to use the MRP during their daily lives. Typical times were while waiting, doing mechanical tasks such as doing dishes, exercising, when encountering annoying situations, while eating, before bed, and to manage unwanted emotions. They found that after 8-weeks of MRP training and practice the veterans demonstrated significantly higher mindfulness and spirituality including greater peace, more meaning in life, and greater faith. After training the veterans also had significant reductions in psychological distress, including reduced somatization, depression and anxiety.

 

It should be noted that there was not an active control group. Improvement was documented by comparing before to after training scores. Because of the lack of active control, there are many confounding, alternative, explanations for the findings. These include participant expectancy effects, experimenter bias effects, simple improvement over time, occurrences between the beginning and end of the treatment period, etc. The results clearly demonstrate that the veterans improved substantially over the 8-weeks. It will remain for future research to verify that it was the Mantram Repetition Practice (MRP) and not a confounding variable that was responsible for the changes.

 

These caveats notwithstanding, the finding for MRP are compatible with those produced by other mindfulness programs with the exception of increased spirituality. It is possible that MRP produces its beneficial effects due to its development of mindfulness. Alternatively, spirituality, by itself, has been shown to be related to better physical and psychological health. So, MRP may be effective due to its improvement of spirituality in the veterans. It may also be that the combination of increased mindfulness and increased spirituality improves effectiveness or that the two have additive effects.

 

So, improve psychological health of veterans with a mantra.

 

“The veterans experiences with spirituality were real and unique, significantly contributing to growth. They needed the inclusion of Christian spirituality as part of their process in posttraumatic growth, and it was the key element in them moving forward.” – Sharon Flowers

 

CMCS – Center for Mindfulness and Contemplative Studies

Improve Drug and Alcohol Relapse Prevention with Mindfulness

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By John M. de Castro, Ph.D.

 

“it’s tempting to conclude that mindfulness is the “best new thing” for addiction treatment, but that in reality, further study is needed. It absolutely has promise, we have a lot more to learn, this is the beginning.” – Sarah Bowen

 

Substance abuse is a major health and social problem. There are estimated 22.2 million people in the U.S. with substance dependence. It is estimated that worldwide there are nearly ¼ million deaths yearly as a result of illicit drug use which includes unintentional overdoses, suicides, HIV and AIDS, and trauma. In the U.S. about 17 million people abuse alcohol. Drunk driving fatalities accounted for over 10,000 deaths annually and including all causes alcohol abuse accounts for around 90,000 deaths each year, making it the third leading preventable cause of death in the United States.

 

Obviously there is a need to find effective methods to prevent and treat substance abuse. There are a number of programs that are successful at stopping the drug abuse, including the classic 12-step program emblematic of Alcoholics Anonymous. Unfortunately, the majority of drug and/or alcohol abusers relapse and return to substance abuse. Hence, it is important to find an effective method to prevent these relapses.

 

Mindfulness practices have been shown to improve recovery from various addictions. Mindfulness-based Relapse Prevention (MBRP) has been developed to specifically assist in relapse prevention and has been shown to be effective. “MBRP integrates mindfulness practices with cognitive-behavioral Relapse Prevention therapy and aims to help participants increase awareness and acceptance of difficult thoughts, feelings, and sensations to create changes in patterns of reactive behavior that commonly lead to relapse. Mindfulness training in MBRP provides clients with a new way of processing situational cues and monitoring internal reactions to contingencies, and this awareness supports proactive behavioral choices in the face of high-risk relapse situation.” – Grow et al. 2015

 

An important treatment component that may contribute to the effectiveness of MBRP is that it be practiced at home. The program recommends that meditation be practiced for 45 minutes a day. Yet, there has been no systematic research concerning compliance with home practice and its effects on the efficacy of treatment. In today’s Research News article “Enactment of Home Practice Following Mindfulness-based Relapse Prevention and its Association with Substance-use Outcomes”

https://www.facebook.com/ContemplativeStudiesCenter/photos/a.628903887133541.1073741828.627681673922429/1182260555131202/?type=3&theater

http://www.ncbi.nlm.nih.gov/pmc/articles/PMC4260625/

Grow and colleagues recruited adults with substance abuse disorders who had successfully completed withdrawal and a therapeutic program randomly and were in remission. “Primary substances of abuse were alcohol (45.2%), cocaine/crack (36.2%), methamphetamines (13.7%), opiates/heroin (7.1%), marijuana (5.4%), and other (1.9%).” They were assigned to either a Mindfulness-based Relapse Prevention (MBRP) program or a standard aftercare program. The MBRP program consisted of 8 weekly 2-hour closed small group (6-11) sessions.

 

They found that MBRP participants engaged in home practice that peaked immediately after treatment and declined slightly 2 to 4-months post-treatment. Importantly the amount of home practice was significantly inversely related to cravings for drugs and the frequency of drug use post-treatment. In other words, the more the participant practiced at home the less they craved drugs and the less they used them. This underscores the potential importance of home practice.

 

It is important to note that the results do not demonstrate that engagement in home practice caused less craving and drug use as these results were correlative. It is possible that less craving and less drug use caused more home practice or that some third factor such as the degree of addiction was responsible for both. Regardless the present results indicate that there needs for closer study of what transpires outside of the treatment sessions as potential influences on the success of treatment.

 

So, improve drug and alcohol relapse prevention with mindfulness.

 

“If there is no opportunity to use then there is no internal struggle. It is this internal struggle that feeds the cravings. Trying to fight cravings is like trying to block a waterfall. We end up being inundated. With the approach of mindfulness, we step aside and watch the water (cravings, impulses & urges) just go right past.” – Chris Walsh

 

CMCS – Center for Mindfulness and Contemplative Studies