Improve Autonomic Nervous System Function with Yogic Breathing

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Improve Autonomic Nervous System Function with Yogic Breathing

 

By John M. de Castro, Ph.D.

 

“The Bhramari pranayama breathing practice . . . .. is beneficial and instantly calming down the mind. It is one of the best breathing exercises to free the mind of distress, anxiety, or frustration and get rid of anger to a great level.” – Alpesh Jain

 

Breathing is essential for life and generally occurs automatically. It’s easy to take for granted as it’s been there our entire lives. Nevertheless, we become more aware of it when it varies with circumstances, such as when we exercise and also in emotional states, especially fear and anxiety. But we rarely notice it during everyday ongoing life. Yet, its characteristics are associated with our state of well-being. Slow deep breathing is characteristic of a healthy relaxed state. Breathing exercises are common in yoga practices and have been found to have a number of beneficial effects. Bhramari pranayama (Bee breathing) is a yogic breathing practice that adopts simple regulation of voluntary breathing involving an exhalation that simulates the typical humming sound of a bee.

 

Adolescence is a time of mental, physical, social, and emotional growth. It is during this time that higher levels of thinking, sometimes called executive function, develops. But adolescence can be a difficult time, fraught with challenges. During this time the child transitions to young adulthood; including the development of intellectual, psychological, physical, and social abilities and characteristics. There are so many changes occurring during this time that the child can feel overwhelmed and unable to cope with all that is required. It is not known whether training in Bhramari pranayama can be beneficial for adolescents.

 

In today’s Research News article “Effects of yoga breathing practice on heart rate variability in healthy adolescents: a randomized controlled trial.” (See summary below or view the full text of the study at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC6997567/), Kuppusamy and colleagues recruited healthy adolescents, 13-18 years of age, and randomly assigned them to either Bhramari pranayama (Bee breathing) or no treatment. Yogic breathing was practiced in the morning for 30 minutes, 5 days per week for 6 months. The participants electrocardiogram (ECG) was measured at rest before and after training.

 

With the ECG they found that in comparison to baseline and the no-treatment control participants, the adolescents who practiced yogic breathing had significantly lower heart rates and significantly higher time and frequency domains of heart rate variability. Increased heart rate variability indicates greater activity of the parasympathetic division of the autonomic nervous system that is active during relaxation. Hence, the findings suggest that practicing yogic breathing improves autonomic function.

 

Increased heart rate variability is associated with lower stress and greater health and longevity and psychological well-being. Hence, increased heart rate variability in the adolescents who practiced Bhramari pranayama (Bee breathing) is an indicator of improved autonomic function that underlies greater health and well-being. This suggests that practicing yogic breathing would improve the youth’s ability to develop healthily during the turbulent times of the teen years.

 

So, improve autonomic nervous system function with yogic breathing.

 

“The noise of bhramari’s buzzing can drown out the endless mental tape loops that can fuel emotional suffering, making it a useful starting point for those whose minds are too “busy” to meditate.” – Timothy McCall

 

CMCS – Center for Mindfulness and Contemplative Studies

 

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

 

Study Summary

 

Kuppusamy, M., Kamaldeen, D., Pitani, R., Amaldas, J., Ramasamy, P., Shanmugam, P., & Vijayakumar, V. (2020). Effects of yoga breathing practice on heart rate variability in healthy adolescents: a randomized controlled trial. Integrative medicine research, 9(1), 28–32. https://doi.org/10.1016/j.imr.2020.01.006

 

Abstract

Background

This study was conducted among healthy adolescents to assess the effects of a yoga breathing practice (Bhramari pranayama, Bhr.P) towards cardiac autonomic function using heart rate variability (HRV) parameters.

Methods

Of the 730 eligible subjects screened, 520 healthy adolescents who met the inclusion and exclusion criteria were randomly assigned to either yoga breathing group (n = 260) or control group (n = 260). The yoga breathing group practiced Bhr.P. five days a week for a duration of six months while the control group continued with their daily routine without any intervention. Outcome measures were time and frequency domain of HRV in both groups which were assessed before and after the intervention using Lead II ECG. Linear models were used in the analysis of short term HRV.

Results

After 6 months of yoga breathing, the time domain parameters of short term HRV showed significant (P < 0.05) improvement towards the parasympathetic domain. Frequency domain parameters also showed the same direction of changes. In contrast, control group subjects showed a trend towards a sympathetic domain.

Conclusion

The present study showed a positive shift in cardiac autonomic modulation towards parasympathetic predominance after 6 months of yoga breathing practice among apparently healthy adolescents.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC6997567/

 

Content Free Awareness is Associated with Increased Brain Attentional Activity and Decreased Self-Awareness Activity

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Content Free Awareness is Associated with Increased Brain Attentional Activity and Decreased Self-Awareness Activity

 

By John M. de Castro, Ph.D.

 

“While scientists do not yet fully understand the true origin of consciousness, many agree that it can be measured within the brainwave patterns of the individual.” – EOC Institute

 

In meditation there occurs a number of different states of consciousness. One of the highest levels achieved is content free awareness. In this state there is nothing that the meditator is aware of other than awareness. The meditator is aware and aware of being aware, but nothing else. Changes in awareness are associated with changes in the activity of the brain which can be seen in the Electroencephalogram (EEG) and also in functional Magnetic Resonance Imaging (fMRI). But content free awareness is elusive and what activity in the brain accompanies it is unknown.

 

In today’s Research News article “Content-Free Awareness: EEG-fcMRI Correlates of Consciousness as Such in an Expert Meditator.” (See summary below or view the full text of the study at: https://www.frontiersin.org/articles/10.3389/fpsyg.2019.03064/full?utm_source=F-AAE&utm_medium=EMLF&utm_campaign=MRK_1254058_69_Psycho_20200225_arts_A), Winter and colleagues recruited an meditator with 40 years of experience and over 50,000 hours of formal meditation practice. They simultaneously recorded heart rate, respiration, and brain activity with an electroencephalogram (EEG) and functional Magnetic Resonance Imaging (fMRI) during rest, attention to external stimuli, attention to internal stimuli including memories, and during meditation in a state of content-minimized awareness. After the content free awareness “he reported that he had no awareness of any mental content or any sensory event, including the noise of the MRI scanner. Similarly, he reported having had no experience of self, time, or space of any kind whatsoever at this stage.”

 

They found that heart rate and respiration decreased over the various states reaching its lowest levels during content free awareness. They found that there was a sharp decrease in EEG alpha rhythm power and increase in theta rhythm power during content free awareness. Finally, they found a decrease in functional connectivity in the posterior default mode network and increase in the dorsal attention network during content free awareness.

 

These are interesting results but it must be kept in mind that this was from a single adept expert meditator. Nevertheless, they provide a glimpse at the state of the nervous system during the deepest mental state occurring during meditation. The default mode network is involved in mind wandering, daydreaming, and self-referential thought. The fact that the connectivity within this system was markedly reduced during content free awareness suggests that non-specific mental activity and the idea of self are greatly reduced if not eliminated. The fact that connectivity within the dorsal attentional network increased while there was no increase in the sensory areas of the brain suggests that during content free awareness there was a focused attention that was decoupled from sensory experience. Hence, the brain activity observed in this meditator markedly corresponds to the mental state achieved.

 

So, content free awareness is associated with increased brain attentional activity and decreased self-awareness activity.

 

“The higher state of consciousness is somewhere in between the waking, sleeping and dreaming states. Here, we know we “are” but we don’t know “where” we are. This knowledge that I “am,” but I don’t know “where” I am or “what” I am, is called Shiva.” – Ravi Shankar

 

CMCS – Center for Mindfulness and Contemplative Studies

 

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

 

Study Summary

 

Winter U, LeVan P, Borghardt TL, Akin B, Wittmann M, Leyens Y and Schmidt S (2020) Content-Free Awareness: EEG-fcMRI Correlates of Consciousness as Such in an Expert Meditator. Front. Psychol. 10:3064. doi: 10.3389/fpsyg.2019.03064

 

The minimal neural correlate of the conscious state, regardless of the neural activity correlated with the ever-changing contents of experience, has still not been identified. Different attempts have been made, mainly by comparing the normal waking state to seemingly unconscious states, such as deep sleep or general anesthesia. A more direct approach would be the neuroscientific investigation of conscious states that are experienced as free of any specific phenomenal content. Here we present serendipitous data on content-free awareness (CFA) during an EEG-fMRI assessment reported by an extraordinarily qualified meditator with over 50,000 h of practice. We focused on two specific cortical networks related to external and internal awareness, i.e., the dorsal attention network (DAN) and the default mode network (DMN), to explore the neural correlates of this experience. The combination of high-resolution EEG and ultrafast fMRI enabled us to analyze the dynamic aspects of fMRI connectivity informed by EEG power analysis. The neural correlates of CFA were characterized by a sharp decrease in alpha power and an increase in theta power as well as increases in functional connectivity in the DAN and decreases in the posterior DMN. We interpret these findings as correlates of a top-down-initiated attentional state excluding external sensory stimuli and internal mentation from conscious experience. We conclude that the investigation of states of CFA could provide valuable input for new methodological and conceptual approaches in the search for the minimal neural correlate of consciousness.

https://www.frontiersin.org/articles/10.3389/fpsyg.2019.03064/full?utm_source=F-AAE&utm_medium=EMLF&utm_campaign=MRK_1254058_69_Psycho_20200225_arts_A

 

Relieve Generalized Anxiety Disorder with Mindfulness

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Relieve Generalized Anxiety Disorder with Mindfulness

 

By John M. de Castro, Ph.D.

 

“a way to reduce the symptoms of anxiety is to be fully, mindfully, anxious. As anxiety reveals itself to be a misperception, symptoms will dissipate.” – George Hofmann

 

Anxiety disorders are the most common mental illness in the United States, affecting 40 million adults, or 18% of the population. A characterizing feature of anxiety disorders is that the suffer overly identifies with and personalizes their thoughts. The sufferer has recurring thoughts, such as impending disaster, that they may realize are unreasonable, but are unable to shake. Anxiety disorders have generally been treated with drugs. But there are considerable side effects and these drugs are often abused. There are a number of psychological therapies for anxiety. But, about 45% of the patients treated do not respond to the therapy. So, there is a need to develop alternative treatments.

 

Recently, it has been found that mindfulness training can be effective for anxiety disorders. One way that this training might affect anxiety disorders is by reducing negative interpretation bias. This involves a tendency to interpret relatively ambiguous situations as threatening. Indeed, such bias is characteristic of patients with anxiety disorders.

 

In today’s Research News article “Investigating the Role of Interpretation Bias in Mindfulness-Based Treatment of Adults With Generalized Anxiety Disorder.” (See summary below or view the full text of the study at: https://www.frontiersin.org/articles/10.3389/fpsyg.2020.00082/full?utm_source=F-AAE&utm_medium=EMLF&utm_campaign=MRK_1254058_69_Psycho_20200225_arts_A), Hoge and colleagues recruited adult patients with Generalized Anxiety Disorder (GAD) and provided them with an 8-week program in Mindfulness-Based Stress Reduction (MBSR). The program involves weekly 2-hour sessions consisting of meditation, body scan, yoga, and discussion with daily home practice. The patients were measured before and after training for mindfulness, anxiety, and interpretation bias.

 

They found that in comparison to baseline, after Mindfulness-Based Stress Reduction (MBSR) training there were significant increases in mindfulness and significant decreases in anxiety and interpretation bias. They then performed mediation analysis and found that the higher the levels of mindfulness after training the lower the levels of anxiety but negative interpretation bias did not significantly mediate the association. They also found that the greater the change in mindfulness from baseline, the greater the change in anxiety. But the change in negative interpretation bias did not significantly mediate the association.

 

These findings corroborate previous findings that mindfulness training produces decreases in anxiety. But, contrary to the experimental hypothesis, there was no evidence that mindfulness’ effectiveness for Generalized Anxiety Disorder (GAD) results from a change in negative interpretation bias. This is contrary to previous findings that interpretation bias mediates the effects of mindfulness on anxiety. The current study used patients with GAD while prior research used healthy undergraduate students. This suggests that interpretation bias may mediate the effect of mindfulness on normal, typical, levels of anxiety but not pathological levels.

 

Other research has suggested that changes in emotion regulation, rumination and worry, or  self-compassion might partially mediate  the effects of mindfulness training on anxiety. The present results, taken together with prior findings suggests that mindfulness induced reductions in negative interpretation bias may help to lower anxiety levels when the levels are relatively low but not when the levels are extreme as in Generalized Anxiety Disorder (GAD). At extreme levels it is known that anxiety begets anxiety. That is, that the high levels of anxiety tend to produce more anxiety. It may be this amplifying effect is not addressed by changes in interpretation bias while the initial levels are.

 

So, relieve generalized anxiety disorder with mindfulness.

 

“Breathing in, I calm my body. Breathing out, I smile. Dwelling in the present moment, I know this is a wonderful moment.” – Thich Nhat Hahn

 

CMCS – Center for Mindfulness and Contemplative Studies

 

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

 

Study Summary

 

Hoge EA, Reese HE, Oliva IA, Gabriel CD, Guidos BM, Bui E, Simon NM and Dutton MA (2020) Investigating the Role of Interpretation Bias in Mindfulness-Based Treatment of Adults With Generalized Anxiety Disorder. Front. Psychol. 11:82. doi: 10.3389/fpsyg.2020.00082

 

Although mindfulness-based interventions (MBIs) have garnered empirical support for a wide range of psychological conditions, the psychological processes that mediate the relationship between MBIs and subsequent symptomatic improvement are less well-understood. In the present study we sought to examine, for the first time, the relationship between mindfulness, negative interpretation bias as measured by the homophone task, and anxiety among adults with Generalized Anxiety Disorder (GAD). Forty-two individuals with GAD completed measures of mindfulness, interpretation bias, and anxiety before and after treatment with Mindfulness-based Stress Reduction (MBSR). Contrary to prior research, we did not find evidence of an indirect relationship between baseline levels of mindfulness and anxiety via negative interpretation bias. MBSR did result in significant reductions in negative interpretation bias from baseline to post-treatment; however, we did not find evidence of an indirect relationship between changes in mindfulness and changes in anxiety via changes in interpretation bias. Taken together, these results provide minimal support for the hypothesized relationship between mindfulness, negative interpretation bias, and anxiety among adults with GAD. Limitations and specific suggestions for further inquiry are discussed.

Highlights

– We examined the role of interpretation bias in the mindfulness-based treatment of adults with GAD.

– Participants experienced significant reductions in mindfulness, negative interpretation bias, and anxiety.

– We did not find evidence for an indirect relationship between mindfulness and anxiety via interpretation bias.

https://www.frontiersin.org/articles/10.3389/fpsyg.2020.00082/full?utm_source=F-AAE&utm_medium=EMLF&utm_campaign=MRK_1254058_69_Psycho_20200225_arts_A

 

Improve Well-Being and Workplace Performance with Online Mindfulness Training

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Improve Well-Being and Workplace Performance with Online Mindfulness Training

 

By John M. de Castro, Ph.D.

 

“online mindfulness intervention seems to be both practical and effective in decreasing employee stress, while improving resiliency, vigor, and work engagement, thereby enhancing overall employee well-being.” – Kimberly Aikens

 

Work is very important for our health and well-being. We spend approximately 25% of our adult lives at work. How we spend that time is immensely important for our psychological, social, and physical health. But, nearly 2/3 of employees worldwide are unhappy at work. This is partially due to work-related stress which is epidemic in the western workplace. Almost two thirds of workers reporting high levels of stress at work. This stress can result in impaired health and can result in burnout; producing fatigue, cynicism, and professional inefficacy.

 

To help overcome unhappiness, stress, and burnout, mindfulness practices have been implemented in the workplace. Indeed, mindfulness practices have been shown to markedly reduce the physiological and psychological responses to stress. As a result, it has become very trendy for business to incorporate meditation into the workday to help improve employee well-being, health, and productivity. These programs attempt to increase the employees’ mindfulness at work and thereby reduce stress and burnout. Online mindfulness training has the advantage of being convenient and easily integrated into a busy schedule. It is important, though, to verify its effectiveness for improving psychological health and workplace performance.

 

In today’s Research News article “Online Mindfulness Training Increases Well-Being, Trait Emotional Intelligence, and Workplace Competency Ratings: A Randomized Waitlist-Controlled Trial.” (See summary below or view the full text of the study at: https://www.frontiersin.org/articles/10.3389/fpsyg.2020.00255/full?utm_source=F-AAE&utm_medium=EMLF&utm_campaign=MRK_1254058_69_Psycho_20200225_arts_A), Nadler and colleagues recruited healthy adults in their workplace and randomly assigned them to either a wait-list control condition or to receive an 8-week online workplace-based mindfulness training. The training was based upon the Mindfulness-Based Stress Reduction (MBSR) and Mindfulness-Based Cognitive Therapy (MBCT) programs. Mindfulness training was practiced 6 or 7 days per week. The workers were measured before and after training for mindfulness, perceived stress, resilience, positive and negative emotions, emotional intelligence, and workplace competence.

 

They found that in comparison to baseline and the wait-list control condition, mindfulness training produced significant increases in mindfulness, resilience, and positive emotions and significant decreases in perceived stress and negative emotions. Also, there were significant increase in emotional intelligence, including recognition of emotion in self and recognition of emotion in others, regulation of emotion in self, and regulation of emotion in others. In addition, they found that the greater the change in mindfulness, particularly in the acting with awareness and non-reactivity to inner experience facets of mindfulness, in the intervention group, the greater the increases in resilience, positive emotions, and emotional intelligence and the greater the decreases in negative emotions and perceived stress.  Finally, mindfulness training produced an increase in job performance, including decisiveness, making tough calls, assuming responsibility, interpersonal relationships, and creativity.

 

The present study results suggest the online mindfulness training is effective in improving psychological health, emotional intelligence, and job performance. Mindfulness training has been previously shown to improve resilience, emotions and emotional intelligence, perceived stress, and job performance. It appears that mindfulness training improves the employees ability to act mindfully with awareness and not react to their inner feelings. This means that they pay better attention to their jobs and are less reactive to their emotions during work. This make them better employees and improves their well-being.

 

The contribution of the present work is to demonstrate that these benefits can be produce by online training. This improves the usefulness of mindfulness training for workers as it can be accomplished inexpensively and conveniently with minimal disruption of work. This can make them better at their jobs and mentally and emotionally healthier. It was not studied here but this would predice not only better performance but also less burnout and better employee retention.

 

So, improve well-being and workplace performance with online mindfulness training.

 

“Mindfulness can encourage divergent thinking, enabling you to generate more innovative solutions to business problems.” – Mind Tools

 

CMCS – Center for Mindfulness and Contemplative Studies

 

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

 

Study Summary

 

Nadler R, Carswell JJ and Minda JP (2020) Online Mindfulness Training Increases Well-Being, Trait Emotional Intelligence, and Workplace Competency Ratings: A Randomized Waitlist-Controlled Trial. Front. Psychol. 11:255. doi: 10.3389/fpsyg.2020.00255

 

A randomized waitlist-controlled trial was conducted to assess the effectiveness of an online 8-week mindfulness-based training program in a sample of adults employed fulltime at a Fortune 100 company in the United States. Baseline measures were collected in both intervention and control groups. Following training, the intervention group (N = 37) showed statistically significant increases in resilience and positive mood, and significant decreases in stress and negative mood. There were no reported improvements in the wait-list control group (N = 65). Trait mindfulness and emotional intelligence (EI) were also assessed. Following the intervention mindfulness intervention participants reported increases in trait mindfulness and increases on all trait EI facets with the exception of empathy. The control group did not report any positive changes in these variables, and reported reductions in resilience and increases in negative mood. Finally, both self and colleague ratings of workplace competencies were collected in the intervention group only and provided preliminary evidence that mindfulness training enhanced performance on key leadership competencies including competencies related to decisiveness and creativity. The present study demonstrates the effectiveness of an online-based mindfulness training program for enhancing well-being, self-perceptions of emotional intelligence, and workplace performance.

https://www.frontiersin.org/articles/10.3389/fpsyg.2020.00255/full?utm_source=F-AAE&utm_medium=EMLF&utm_campaign=MRK_1254058_69_Psycho_20200225_arts_A

 

Being Mindfully Non-Judgmental is Associated with Greater Happiness

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Being Mindfully Non-Judgmental is Associated with Greater Happiness

 

By John M. de Castro, Ph.D.

 

“Start taking notice of these everyday moments, and bask in their glow for a beat or two. The more easily you can identify even the simplest of joys in life, the more of them you’ll discover, everywhere.” – Kelle Walsh

 

“Meditation leads to concentration, concentration leads to understanding, and understanding leads to happiness” – This wonderful quote from the modern day sage Thich Nhat Hahn is a beautiful pithy description of the benefits of mindfulness practice. Mindfulness allows us to view our experience and not judge it, not put labels on it, not make assumptions about it, not relate it to past experiences, and not project it into the future. Rather mindfulness lets us experience everything around and within us exactly as it is arising and falling away from moment to moment.

 

A variety of forms of mindfulness training have been shown to increase psychological well-being and happiness. So, it would be expected that yoga practice would similarly increase these positive states. It is not known, however, if the relationship of mindfulness with happiness moderated by the personality of the individual.

 

In today’s Research News article “Personality and nonjudging make you happier: Contribution of the Five-Factor Model, mindfulness facets and a mindfulness intervention to subjective well-being.” (See summary below or view the full text of the study at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC6999907/), Ortet and colleagues recruited two samples, college students and healthy adults from the community. A subsample of the community participants received a once a week for 6-weeks, 2-hour, training in mindfulness and metacognition including knowing how to differentiate between the story attached to experience and the actual present moment one. The participants completed the Subjective Happiness Questionnaire, the Big Five Personality inventory measuring five broad domains of personality: emotional stability, extraversion, openness to experience, agreeableness, and conscientiousness, and the five facets of mindfulness including observing, describing, acting with awareness, nonjudging of inner experience, and nonreactivity to inner experience.

 

They found that the higher the levels of mindfulness, particularly the nonjudging facet, the higher the levels of subjective well-being, and all of the 5 of the personality traits of extraversion, openness to experience, agreeableness, conscientiousness, and emotional stability. They found that the personality factors that were most strongly associated with subjective well-being were emotional stability and extraversion. When personality factors were taken into account only the mindfulness facet of nonjudging was still positively associated with happiness.

 

These results are correlational and as such must be interpreted with caution. The fact that the individuals’ personality characteristic accounted for most of the mindfulness – happiness relationship underscores problems with causation. The third factor of personality was primarily responsible for the mindfulness – happiness relationship. But previous studies have demonstrated with manipulative studies that mindfulness causes an increase in happiness. So, the results of the present study likely result from a causal connection between the mindfulness facet of nonjudging and happiness.

 

The findings suggest that there are three factors that are particularly important for happiness. Being outgoing is associated with happiness indicating the importance of being engaged socially in being happy. Being emotionally stable is also associated with happiness indicating the importance of having consistent patterns of behavior for being happy. Finally, not judging inner experience but rather simply accepting it as it is, is associated with happiness. This suggests that stopping looking at inner experience as good or bad, deserved or undeserved, or painful or not is important for individual happiness. Allowing inner experience to simply occur with acceptance helps to promote happiness.

 

So, being mindfully non-judgmental is associated with greater happiness.

 

“we’re happiest when we are mindful of the moment, and we’re least happy when the mind is wandering.” – Melli Obrien

 

CMCS – Center for Mindfulness and Contemplative Studies

 

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

 

Study Summary

 

Ortet, G., Pinazo, D., Walker, D., Gallego, S., Mezquita, L., & Ibáñez, M. I. (2020). Personality and nonjudging make you happier: Contribution of the Five-Factor Model, mindfulness facets and a mindfulness intervention to subjective well-being. PloS one, 15(2), e0228655. https://doi.org/10.1371/journal.pone.0228655

 

Abstract

Mindful individuals are able to acknowledge mind wandering and live in the present moment in a nonjudgmental way. Previous studies have found that both mind wandering and mindfulness are associated with subjective well-being. However, the main predictor of happiness is personality; more specifically, happier people are emotionally stable and extraverted. The present study aimed to explore the contribution of the five factors of personality, dispositional mindfulness facets and a mindfulness intervention to happiness. A sample of 372 university students was assessed with the NEO-Five Factor Inventory, and another sample of 217 community adults answered the Big Five Personality Trait Short Questionnaire. Both samples, 589 participants in all, completed the Five Facet Mindfulness Questionnaire and the Subjective Happiness Scale. Furthermore, 55 participants from the general population sample took a 6-week training course in meditation and developing mindfulness. The regression analyses showed that emotional stability and extraversion traits were the strongest predictors of subjective well-being. Nonetheless, the nonjudging facet, which is nonevaluative/acceptance awareness of thoughts and feelings, still remained a significant predictor of happiness when personality was accounted for. Finally, mindfulness training did not increase subjective well-being. Being nonjudgmental of one’s inner thoughts, feelings and sensations contributes to happiness even when personality is taken into account. Accordingly, it seems reasonable that mindfulness training that intends to improve subjective well-being should focus on noticing thoughts without judging them.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC6999907/

 

Reduce Anxiety and Depression in Patients with Spinal Cord Injury with Mindfulness

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Reduce Anxiety and Depression in Patients with Spinal Cord Injury with Mindfulness

 

By John M. de Castro, Ph.D.

 

“For people with spinal cord injury, the Mindfulness for Health course was effective in reducing symptoms of depression, anxiety, pain unpleasantness, and pain catastrophizing.” – Breathworks

 

“Spinal cord injury (SCI) occurs when the spinal cord is damaged (such as through traumatic injury), and often leads to partial or complete loss of motor and/or sensory function below the level of injury.” Spinal cord injury is devastating to the individual. It results in a permanent cutting off the central nervous system from control of the muscles of the body and as a result paralysis. The severity of the paralysis depends on the location of the injury of the spine with the higher up the injury is on the spine the more widespread the paralysis. In the U.S. there are approximately 17,000 new cases of spinal cord injury each year. The World Health Organization summarizes the problem: “Every year, around the world, between 250 000 and 500 000 people suffer a spinal cord injury (SCI)”.

 

Beyond, the devastating physical consequences of spinal cord injury are difficult psychological, behavioral, emotional, and social issues. The vast majority of patients experience chronic pain and a decreased quality of life. In addition, depression and anxiety disorders are common. Since, spinal cord injury is permanent, it is important to address the pain and psychosocial consequences of the injury that may be present throughout the lifetime. Mindfulness training may help. It has shown to be effective in reducing chronic pain, treat depression and anxiety disorders, and improve quality of life following a variety of diseases.  Hence, it would seem reasonable to examine the ability of mindfulness training in treating the psychological consequences of spinal cord injury.

 

In today’s Research News article “Mindfulness for pain, depression, anxiety, and quality of life in people with spinal cord injury: a systematic review.” (See summary below or view the full text of the study at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC6971852/), Hearn and Cross review and summarize the published research studies of the effectiveness of mindfulness training for the pain and psychological issues resulting from spinal cord injury. They identified 5 published research studies employing a variety of mindfulness -based intervention techniques including yoga practice.

 

They report that the published studies found that mindfulness training produced significant decreases in depression and anxiety in the patients. Overall, however, the studies did not report significant improvements in pain or quality of life. A limiting factor is that the quality of the study methodologies and analyses were low with only one randomized controlled study.

 

Hence, the results suggest that mindfulness-based intervention improve the mental health of spinal cord patients. This is important as depression, in particular, is a serious problem with patients with spinal cord injuries. There is a need for more, larger, and better controlled trials in the future.

 

So, reduce anxiety and depression in patients with spinal cord injury with mindfulness.

 

“mindfulness training intervention for people with reduced sensory and motor function arising from SCI. . . offered greater improvements in symptoms of depression and anxiety, pain catastrophizing.” – Jasmine Heath Hearn

 

CMCS – Center for Mindfulness and Contemplative Studies

 

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

 

Study Summary

 

Hearn, J. H., & Cross, A. (2020). Mindfulness for pain, depression, anxiety, and quality of life in people with spinal cord injury: a systematic review. BMC neurology, 20(1), 32. https://doi.org/10.1186/s12883-020-1619-5

 

Abstract

Background

Populations with reduced sensory and motor function, such as spinal cord injury (SCI) are at increased risk of depression, anxiety, pain, and poorer quality of life (QoL). Mindfulness-Based Interventions (MBIs) have been developed with the aim of improving outcomes for people with SCI. To understand the value of MBIs, a systematic review was conducted pertaining to the use of MBIs, and interventions including elements of mindfulness, with people with SCI.

Methods

Databases were reviewed from 1996 to October 2018 (updated January 2020). Eligibility criteria included the assessment of at least one of the common secondary consequences of SCI (i.e. risk of depression, anxiety, pain, and QoL), describe the use of mindfulness training as a component part of an intervention, or as the whole intervention. The Cochrane Collaboration Risk of Bias and The Effective Public Health Practice Project Quality Assessment Tools were utilised for quality appraisals. Two assessors appraised the studies and demonstrated good agreement (Cohen’s k = .848, p < .001).

Results

Five papers met the inclusion criteria, and demonstrated a range of results of interventions delivered individually, in a group format, in person, and online. Only one study reported significant reductions in pain-related outcomes (with moderate effect sizes), with the remaining studies (n = 4) demonstrating no change. Four studies described reductions in depressive symptoms and three reported reductions in anxiety. Despite the importance of good QoL as a goal for people with SCI, few studies (n = 2) assessed this as an outcome with no improvements reported. Study quality ranged from high to low/weak.

Conclusions

The findings in this review provide mixed support for the use of mindfulness to improve outcomes after SCI. In particular, findings indicate that mindfulness may be particularly effective for improving symptoms of depression and anxiety. This review highlights the requirement for more rigorous, high-quality research, particularly larger randomised-controlled trials with long-term follow-up, in this area. The small number of studies included in the present review mean that conclusions drawn are preliminary and thus reflects the paucity of the research in the area to date.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC6971852/

 

Resurrection

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The Institute for Creation Research

Resurrection

 

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

 

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

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

Improve Healthcare Workers Wellness with Tai Chi

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Improve Healthcare Workers Wellness with Tai Chi

 

By John M. de Castro, Ph.D.

 

“Tai chi is often described as “meditation in motion,” but it might well be called “medication in motion.” There is growing evidence that this mind-body practice . . . has value in treating or preventing many health problems.” – Harvard Womens Health

 

Stress is epidemic in the western workplace with almost two thirds of workers reporting high levels of stress at work. In high stress occupations, like healthcare, burnout is all too prevalent. Burnout is the fatigue, cynicism, emotional exhaustion, sleep disruption, and professional inefficacy that comes with work-related stress. Improving the psychological health of health care professionals has to be a priority.

 

Contemplative practices have been shown to reduce the psychological and physiological responses to stress. Indeed, mindfulness has been shown to be helpful in treating and preventing burnout, increasing resilience, and improving sleep. Tai Chi and Qigong are mindfulness practices that have been shown to improve physical and psychological health. Hence, it is reasonable to examine the ability of Tai Chi practice as a means to improve the well-being of medical professionals.

 

In today’s Research News article “Tai Chi and Workplace Wellness for Health Care Workers: A Systematic Review.” (See summary below or view the full text of the study at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC6982315/), Cocchiara and colleagues reviewed and summarized the published research studies on the effectiveness of Tai Chi practice on the psychological health of medical professionals. They report on the findings from 6 published research studies.

 

They report that the published studies found were not of high methodological quality and as such caution must be exercised in interpreting the findings. But the published reports suggest that Tai Chi practice improves the physical and psychological well-being of healthcare workers. It appears to work by reducing the physiological and psychological responses to stress in the workplace and this in turn results in improved well-being. Hence, although higher quality research is needed the published research suggests that Tai Chi practice is a safe and effective method of improving the well-being of healthcare workers.

 

So, improve healthcare workers wellness with Tai Chi.

 

“you lose flexibility and balance as you get older, and tai chi is a way to get moving again without pounding on your joints.” – Christina Heiser

 

CMCS – Center for Mindfulness and Contemplative Studies

 

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

 

Study Summary

 

Cocchiara, R. A., Dorelli, B., Gholamalishahi, S., Longo, W., Musumeci, E., Mannocci, A., & La Torre, G. (2020). Tai Chi and Workplace Wellness for Health Care Workers: A Systematic Review. International journal of environmental research and public health, 17(1), 343. https://doi.org/10.3390/ijerph17010343

 

Abstract

Several studies show the positive effects of new non-medical therapies known as complementary and alternative medicines (CAMs). In this context, the discipline of tai chi is obtaining a wider consensus because of its many beneficial effects both on the human body and mind. The aim of this study was to perform a systematic review of the scientific literature concerning the relationship between tai chi practice and wellness of health care workers (HCW) in their professional setting. The research was performed in September 2019, investigating the databases Cinahl, Scopus, Web of Science, and PubMed. Full-text articles, written in English language and published after 1995, were taken into account. No restrictions regarding the study design were applied. A quality assessment was developed using AMSTAR, Jadad, Newcastle–Ottawa Scale, INSA, and CASE REPORT scale. Six papers were finally included: Three clinical trials, one observational study, one systematic review, and one case report. The methodological quality of the included studies was judged as medium level. In conclusion, this systematic review suggests the potential impact of interventions such as tai chi as tools for reducing work-related stress among healthcare professionals. Further research will be needed in order to gain robust evidence of its efficacy.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC6982315/

 

Reduce Aggressiveness in Militant Extremists with Yoga

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Reduce Aggressiveness in Militant Extremists with Yoga

 

By John M. de Castro, Ph.D.

 

“yoga helps to improve symptoms of anxiety and depression in prisoners, and crucially, decreases impulsivity—a known factor in much prison violence.” – Georgia Pike

 

As Mahatma Gandhi has recognized “Victory attained by violence is tantamount to a defeat, for it is momentary.” It attempts to rectify the problem quickly, but the roots of the problem are deep and violence does not address the roots. It only deals with the surface manifestations. This is on display with militant extremists where violence has begot violence for centuries. Rather than solving the root problems, it has instead led to more and more hatred, violence, and deeper and deeper problems.

 

Militant extremism has been increasing recently. Obviously, there is a need in modern society to find methods to reduce violent and aggressive tendencies in extremists who have been captured. Mindfulness training has been shown to reduce aggression and hostility. Yoga is a mindfulness practice whose effects on violent and aggressive behaviors have not been well studied. So, it makes sense to study the effectiveness of yoga practice in reducing aggressive tendencies in captured extremists.

 

In today’s Research News article “Effectiveness of a Comprehensive Yoga Program on Convicted Extremist Offenders.” (See summary below or view the full text of the study at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC6937884/), Kanchibhotla and colleagues examine the ability of yoga practice to reduce aggressiveness in militant extremists. They recruited ULFA militant extremists in Northern India who had surrendered their arms. They completed a 40-day intensive yoga workshop including postures, breathing exercises, meditation, singing, and discussions. They were measured before and after training for aggression, satisfaction with life, and quality of life including 4 dimensions, physical health, social relationships, environment, and psychological health.

 

They found that after treatment there were significant decreases in aggression including physical aggression, verbal aggression, anger, and hostile behavior. They also found significant improvements in satisfaction with life, and quality of life including physical health, environment, and psychological health.

 

It should be noted that there wasn’t a comparison, control, group. So, the study is open to many potential confounding influences and the results must be interpreted with great caution. But the study group is so unique that the findings should be considered. Yoga practice has been shown in a number of well controlled studies to reduce aggression, and improve quality of life, and satisfaction with life and reduce aggression and violence in prisoners. So, it is reasonable to suggest that the intensive yoga workshop was effective in improving the psychological health of the militant extremists.

 

This suggests that yoga practice and perhaps other mind-body practices may be effective in reducing hostility and aggression in even the most extreme offenders. This also suggests that yoga practice may be useful in treating violent and aggressive individuals generally. This may intervene and disrupt the circle of escalating violence better addressing the roots of the problem.

 

So, reduce aggressiveness in militant extremists with yoga.

 

“subjects in the yoga group showed a significant improvement from the baseline performance in aggression and results . . . are consistent with earlier researches on yoga to reduce aggression.” – Umesh Dwivedi

 

CMCS – Center for Mindfulness and Contemplative Studies

 

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

 

Study Summary

 

Kanchibhotla, D., Kulkarni, S., & Singh, S. (2020). Effectiveness of a Comprehensive Yoga Program on Convicted Extremist Offenders. International journal of yoga, 13(1), 50–54. https://doi.org/10.4103/ijoy.IJOY_79_18

 

Abstract

Objective:

The present study aimed to explore the effect of yoga techniques on well-being and behavior among those who have propagated and participated in extreme violence and aggression. The sample comprised 219 United Liberation Front of Assam militants selected immediately after surrender of arms in the year 2012 from all over northeast region of India.

Methodology:

The study design was a single group with pre- and posttest assessment. All participants attended a 40-day intensive Yoga workshop (Sudarshan Kriya Yoga, Pranayama, Physical postures or Hatha Yoga, Meditation) conducted at Art of Living International Centre, Bengaluru. The impact of spiritual practices was observed on peace, aggression, life satisfaction, and quality of life in individuals using the aggression Buss Perry questionnaire, WHOQOL-BREF, and Satisfaction with Life Scale. The questionnaires were administered at the beginning and at the end of the 40-day workshop.

Results:

Significant results using paired t-test clearly demonstrate that by following yoga techniques (Sudarshan Kriya, Yoga, and Meditation), a reduction in aggression, quality of life, and life satisfaction can be obtained. These practices can be useful for people who want to rehabilitate themselves after incarceration or experience of militancy. The purpose of these measures is to reduce the risk of future criminality by those already convicted of violent extremist offenses, thereby protecting public safety while also benefiting individuals and communities.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC6937884/

 

Improve Brain Processing of Negative Emotions with Meditation

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Improve Brain Processing of Negative Emotions with Meditation

 

By John M. de Castro, Ph.D.

 

“meditation physically impacts the extraordinarily complex organ between our ears. . . .  meditation nurtures the parts of the brain that contribute to well-being. Furthermore, it seems that a regular practice deprives the stress and anxiety-related parts of the brain of their nourishment.” – Mindworks

 

Mindfulness training has been shown to improve health and well-being. It has also been found to be effective for a large array of medical and psychiatric conditions, either stand-alone or in combination with more traditional therapies. As a result, mindfulness training has been called the third wave of therapies. Mindfulness training produces changes in the brain’s electrical activity. This can be measured by recording the electroencephalogram (EEG). The brain produces rhythmic electrical activity that can be recorded from the scalp.

 

There is evidence that mindfulness training improves emotion regulation by altering the brain. A common method to study the activity of the nervous system is to measure the electrical signal at the scalp above brain regions. Changes in this activity are measurable with mindfulness training. One method to observe emotional processing in the brain is to measure the changes in the electrical activity that occur in response to specific emotional stimuli. These are called event-related potentials or ERPs. The signal following a stimulus changes over time.

 

The fluctuations of the signal after specific periods of time are thought to measure different aspects of the nervous system’s processing of the stimulus. The P300 response in the evoked potential (ERP) is a positive going electrical response occurring between a 1.5 to 5.0 tenths of a second following the target stimulus presentation. The P300 component is thought to reflect inhibitory processes. The P600 response in the ERP is a positive going response occurring between a 6.0 to 10 tenths of a second following the target stimulus presentation. The P600 component is thought to be a language relevant response particularly to linguistic errors.

 

In today’s Research News article “The Effect of Meditation on Comprehension of Statements About One-Self and Others: A Pilot ERP and Behavioral Study.” (See summary below or view the full text of the study at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC6962228/), Savostyanov and colleagues recruited healthy right handed adults and separated them according to their meditation experience into non-meditators, 3-5 years of experience, and greater than 10 years of experience. While the electroencephalogram (EEG) was recorded the participants were presented with sentences on a computer screen. Half of the sentences contained blatant grammatical errors. The participants were asked to press a button if the sentence contained a grammatical error. There were 5 kinds of sentences that suggested 1) aggression of participant, 2) aggression of other people, 3) anxiety of participant, 4) anxiety of other people, and 5) neutral.

 

They found that it took significantly longer to detect correct sentences but with significantly greater accuracy than those with grammatical errors. Sentences about self were solved significantly faster and with greater accuracy than sentences about others. Sentences about anxiety were solved significantly faster than sentences about aggression. Meditators responded significantly faster than non-meditators. Sentences about anxiety and aggression were solved significantly faster by meditators than non-meditators. Non-meditators were significantly more accurate with sentences about self than sentences about others while there was no difference for meditators. In the evoked potentials (ERP), the P300 response was larger for long-term meditators than for moderate-term meditators which were significantly larger than for non-meditators.

 

These results are complex, but reflect an influence of meditation practice on the ability to respond to emotionally charged sentences. In particular, the results show that meditators are better at dealing with negative emotions than non-meditators. The larger P300 response in the meditators may reflect a greater ability in meditators to inhibit responses to negative emotions allowing them to respond faster when these emotions are present. These results are in line with previous findings that meditation training improves emotion regulation.

 

So, improve brain processing of negative emotions with meditation.

 

“It seems the longer you do meditation, the better your brain will be at self-regulation. You don’t have to consume as much energy at rest and you can more easily get yourself into a more relaxed state.” – Bin He

 

CMCS – Center for Mindfulness and Contemplative Studies

 

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

 

Study Summary

 

Savostyanov, A., Tamozhnikov, S., Bocharov, A., Saprygin, A., Matushkin, Y., Lashin, S., Kolpakova, G., Sudobin, K., & Knyazev, G. (2020). The Effect of Meditation on Comprehension of Statements About One-Self and Others: A Pilot ERP and Behavioral Study. Frontiers in human neuroscience, 13, 437. https://doi.org/10.3389/fnhum.2019.00437

 

Abstract

The main goal of this study was to examine the effect of long-term meditation practice on behavioral indicators and ERP peak characteristics during an error-recognition task, where participants were presented with emotionally negative (evoking anxiety or aggression) written sentences describing self-related or non-self-related emotional state and personality traits. In total, 200 sentences written in Russian with varying emotional coloring were presented during the task, with half of the sentences containing a grammatical error that the participants were asked to identify. The EEG was recorded in age-matched control individuals (n = 17) and two groups of Samatha meditators with relatively short- (3–5 years’ experience, n = 18) and long-term (10–30 years’ experience, n = 18) practice experience. Task performance time (TPT) and accuracy of error detection (AED) were chosen as behavioral values. Amplitude, time latency and cortical distribution of P300 and P600 peaks of ERP were used as a value of speech-related brain activity. All statistical effects of meditation were estimated, controlling for age and sex. No behavioral differences between two groups of meditators were found. General TPT was shorter for both groups of meditators compared to the control group. Non-meditators reacted significantly slower to sentences about aggression than to sentences about anxiety or non-emotional sentences, whereas no significance was found between meditator groups. Non-meditators had better AED for the sentences about one-self than for the sentences about other people, whereas the meditators did not show any significant difference. The amplitude of P300 peak in frontal and left temporal scalp regions was higher for long-term meditators in comparison with both intermediate and control groups. The latency of P300 and P600 in left frontal and temporal regions positively correlated with TPT, whereas the amplitude of P300 in these regions had a negative correlation with TPT. We demonstrate that long-term meditation practice increases the ability of an individual to process negative emotional stimuli. The differences in behavioral reactions after onset of negative information that was self-related and non-self-related, which is typical for non-meditators, disappeared due to the influence of meditation. ERP results could be interpreted as a value of increase in voluntary control over emotional state during meditational practice.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC6962228/