ROCHESTER, MINN. — The press that followed a recent visit by the Dalai Lama to the Mayo Clinic focused primarily on the spiritual leader's comments about the Chinese crackdown on protest in Tibet. It isn't hard to imagine why. The meeting's contentious international backdrop — a conflict underscored by the sidewalk appearance of a strangely polished crew of 50 or so pro-Chinese demonstrators mounting a lonely crusade to tarnish the cause of Tibetan autonomy — was an easier tale to tell than the less easily digested topic of the daylong event itself.
The oversight was unfortunate, because the case being made during the April 16 colloquium titled "Investigating the Mind-Body Connection: The Science and Clinical Applications of Meditation," seems far more destabilizing than the political movement in Tibet.
It's one thing to ponder the irony of a professional-seeming protest in defense of a government that does not allow protest. It's quite another thing to witness the brain trust behind the brand more associated with Western medicine than any other giving forum to the emerging science of mindfulness training, acceptance, positive thinking and compassion. The first cause is about political change. The second is cosmological.
The Buddhist meditative tradition
The Dalai Lama's prescription is that of the Buddhist meditative tradition: selecting and focusing on positive mental states such as compassion, gratitude and joy, while challenging negative mental states such as anger, jealousy, anxiety and a distracted state of being. In practice this means daily meditative practice intent on clearing mental clutter and developing more clarity of attention and moment-by-moment awareness.
The Dalai Lama has long believed that so-called mindfulness meditation has beneficial effects on human health and well-being, and thanks to research conducted by Davidson and others, we now know that the brain and body do indeed change for the better as a result of such practice, and through measurable physiological pathways more complex than had previously been imagined.
Researchers have known for years, for example, that a bilateral brain region known as the prefrontal cortex, or PFC, is involved in developing responses to emotionally laden thoughts, and that the way we respond to the events and thoughts in our lives is often determined by whether the brain draws on the rights side of our PFC or its left. Operating below the level of awareness, the right side of the prefrontal cortex responds to problems with an eye toward punishments and avenues of withdrawal, while the left side processes thoughts which are generally positive and tuned to rewards. Damage the left prefrontal cortex and depression increases; those who tend to preferentially use the left side of their prefrontal cortex tend to get over problems faster than do those who process emotion-laden thoughts from the right. Significant for the discussion of physical health, those who preferentially use the left prefrontal cortex show lower baseline levels of the stress hormone cortisol.
The dangers of chronic frustration
A separate area of research has linked chronic frustration with disruption of your heart-rate variability, which, sustained over time, the body begins to recognize as its baseline state, bringing about an inhibition of the vital bodily calming mechanism that is your parasympathetic nervous system. Feel frustrated long enough and your body ceases to calm itself.
By wiring EEG sensors to the heads of Buddhist monks and those attempting to meditate for the first time, then examining brain activity as expressed on functional MRI images, Davidson and Kabat-Zinn have learned that meditation employs the left prefrontal cortex — some monks he has studied have greater left prefrontal orientation than ever previously observed — and that over time, meditative practice can change the orientation from the right to the left of those who take up the activity. Brain circuitry is not fixed, in other words. To the contrary, said Davidson during a research-based session at Mayo, "the brain is the organ that is built to change in response to training. Happiness, compassion, and clarity of attention are the product of skills, and these skills can be enhanced through mental training."
After hearing the case that meditative mental training can help people stay healthier and recover more quickly from illness, the Mayo audience of 350 or so faculty and staff entered more culturally problematic territory — subject matter that seemed to be talked around as much as it was examined. In short, while medicine is beginning to take seriously the notion that the cultivation of compassion and mindfulness is beneficial for physical health, medicine as practiced today is often antithetical to the very mindfulness and spiritual "present-ness" sought after in meditative practice.
An East-West paradox?
The clinic may have established a "mind-body" Department of Integrative Medicine and gathered with earnest enthusiasm to hear from the top names in mind-body research, but Mayo is nothing if not the face of Western medicine in all its dichotomous cleaving of the spirit from the biology, both in culture and practice. The medical embrace of meditative compassion would seem to face a paradox: The grueling rise to the highest levels of medical specialization does not appear conducive to regular breaks for contemplative meditative practice, nor does the culture of omnipotence, authority and spirit of conquest within medical training seem a smooth fit for the sense of acceptance embodied in Buddhism.
The bad news came in large part from Roshi Joan Halifax, a Zen priest and medical anthropologist whose remarks suggested that embracing the Buddhist prescription will likely require more than stocking the patient information center with brochures on the value of meditation. For example, the Dalai Lama's thoughts on death are clear: "I think the most important thing," according to a Web collection of his sayings, "is to try and do our best to ensure that dying person may depart quietly, with serenity and in a peace." Caregivers of those at the end of life experience high rates of burnout, said Halifax, due to the "moral stress" brought on by the damage done to this peace by conflicting agendas of medicine in the face of death.
"A lot of clinicians feel reluctant to speak openly about the trajectory of an illness," she said, "with death being the end of the road." Halifax described the multipronged source of the physician's moral stress that leads him or her to avoid the dying: interventions which cause pain and suffering, lack of communication about the goals of care, and "the prolonging of dying through technology." While she acknowledged their role in transitory illness, flashing a picture of an iconic string of ICU life preserving tubes and machinery, she said simply, "This is our nightmare, to be put on a respirator."
Cultivating compassion, wisdom in the face of death
Halifax advocated helping physicians and caregivers in "cultivating compassion and wisdom in the presence of death." The ability to "presence pain and suffering without pitying, consoling or denying," said Halifax, requires "a quality of attention that is panoramic, perceptive and nonjudgmental." While meditative practice would seem to develop the skill in question, hanging over her argument was a question that went unasked: How likely are these skills to be developed in medical training, much less the culture and bureaucracy of large medical centers like Mayo? Research may support the benefits of meditative practice for patients, but if they are to care for the dying and gravely ill, physicians would appear to need an extra dose the same medicine. Is the Buddhist tradition even possible within the umbrella of Western medicine?
"Allow yourself to experience that futility," she said when a Mayo doctor from Brazil asked how he should handle his negative emotions that gave rise when watching patients in his homeland die unnecessarily due to a lack of resources. "To be with things as they are. There is still a resource that is there — your presence."
For the Mayo brothers, looking down from nearby oversize vintage photos upon the gathering, this could not have seemed a stranger request for the heirs to their legacy. Nor could the answer given to a similar question a few minutes later — and which had been put to Mattieu Ricard, a French-born monk from Katmandu and a subject of Davidson's EEG experiments on the brain activity of expert level meditation.
"Transform your attitude to the suffering person," said Ricard, who has spent more than 10,000 hours in contemplative meditation. "Let your heart become a mass of brilliant white light, and the suffering becomes dissolved in it."
The nature of compassion and suffering
After a lunch-hour break, the audience stood silently to greet the Dalai Lama, a sometimes impish figure who held forth bare-armed and robed from an armchair in the center of the stage. Answering questions put to him by Goleman and later the audience, the Dalai Lama alternated from English to long statements toward his interpreter, presumably in Tibetic, touching on the nature of compassion and suffering and its intersection with medical care. He rambled at times in a way that indicated no worries about social pressures like staying on message, making easily digestible bullet points, winning over his audience — and yet winning over his audience regardless.
He explained his position that the human dilemma is one whereby anger and attachment — while useful if a transitory emotion in species throughout the animal kingdom — are given undue extension by the human skill for imagination, with negative results.
"This is where the problems arise," he said. "Because of this, we need a special effort to increase our affection."
He called compassion "an immune system for the toxins of the mind." He also, early in his remarks, slipped in mention of the problem at hand, a statement that sparked no shortage of nervous laughter in the highly credentialed crowd.
"In Tibet we have a saying," he said. "The physician is a great scholar, but his medicine is not effective because his heart is not that good."
Paul Scott is a freelance writer based in Rochester.
SAN JOSE, Calif. – Dr. Bindya Singh, 45, has been interested in living healthy – physically and mentally – since her teenage years, which gives her a lot of expertise on the subject. In her new book, “Nine Easy Steps to Complete Health and Well-Being,” Singh puts this expertise to work.
Singh became interested in spiritual health when she was about 15 years old when she accompanied both of her arthritis-stricken grandmothers to religious conferences, looking for help with their affliction. According to Singh, she enjoyed the religious trips with her grandmothers because she learned about the peace and calm that can come from spiritual conversations.
A healthy mind, body and spirit are the three cornerstones to Singh’s new book on health. “Unless you can control your mind, you really cannot address the needs of your body,” she said. Singh is the director of outreach and community education at Santa Clara Valley Medical Center, specializing in neonatology and pediatrics, and a clinical faculty member at Stanford University. She went to medical school at Lady Hardinge Medical College in New Delhi, India. Singh is also the founder of the Healthy Center Foundation, a nonprofit organization that promotes healthy living.
In her book, Singh talks about the importance of a stress-free, positive attitude mindset. She said negative attitudes can have long-term effects on bodies, which can lead to harmful physical effects like hypertension, stress-induced heart attacks and depression.
She added that people can relieve their minds from stress through meditation, which she delves into by talking about simple steps to master the practice.
Singh’s book also covers topics like eating right, sleeping right and exercising. She said her book addresses the long-term needs of living well, which helps differerentiate it from many of the other diet and exercise books out there today.
“This book completes the picture because it gives you all the aspects of health that you need to get under your belt,” she said.
The roots of Singh’s book stem from a period in her life when she was reading and attending conferences and seminars on health-related subjects.
According to Singh, she took copious notes on these topics and began writing her book about nine years ago, after deliverying a baby. She admits she still cannot explain why she started writing, but said it consumed her.
She said she originally wrote for herself, her family and friends, but her parents told her to go further with her information since it presented such a full view of health, unlike today’s segmented books that only focus on eating well or the body, for instance.
Singh said her book is for anyone who cares about themselves, their families, and want to attain not just physical, but also long-lasting mental and spiritual health. She said it contains information to help anyone looking to control their life and be healthy and happy.
“Destiny is the choices you make with the chances that you’re given. So I hope that we all can make healthy and happy choices,” she said.
ISLAMABAD: Meditation can help heart health, a study from the Medical College of Georgia shows.
The study was small, but its results were encouraging. Meditation may prove to be a beneficial addition to lifestyle and/or medical approaches to heart disease, say Frank Treiber, PhD, and colleagues.
Treiber directs the Georgia Prevention Institute at the Medical College of Augusta. He and his colleagues reported their findings in Orlando, Fla., at the Second International Conference on Women, Heart Disease, and Stroke.
Participants were 36 black females who were about 16 years old. All of them had high to normal systolic blood pressure (prehypertension). That increased their risk of future heart disease.
The girls were assigned to either get four months of training in transcendental meditation (TM) or health education without meditation. Before the groups got underway, researchers checked the pliability of a blood vessel wall in the girls’ arms. Studies have shown that African-Americans have decrease pliability of blood vessels. TM has been shown to improve this function in young people with prehypertension.
Normal healthy blood vessels contract and expand; a very early sign of blood vessel disease is when this ability is impaired. A decrease in blood vessels’ ability to contract and expand is seen in high blood pressure.
The blood vessel pliability test was repeated four months later. The researchers compared the change in blood vessel function to the earlier test.
By the four-month follow-up, the transcendental meditation group had "improved significantly" its blood vessel function compared to the group which received health education only, say the researchers.
That might bode well for the girls’ future heart health. The blood vessel problems studied have been linked to high blood pressure, poor cholesterol, and coronary artery disease, say the researchers.
Transcendental meditation was popularized in recent decades by Maharishi Mahesh Yogi. It’s easy to learn and doesn’t require any particular religious, spiritual, or philosophical beliefs, says Robert Schneider, MD.
Schneider directs the Center for Health and Aging Studies in Fairfield, Iowa. He is also a professor of physiology and Maharishi Ayurveda. He discussed meditation and aging in a previous WebMD Live Event.
Meditation has garnered lots of research attention. It’s been found to be good for the heart, immune system, PMS, and even breastfeeding and hot flashes. There seems to be no down side to meditation, but it doesn’t take the place of needed conventional medicine.
"There are many different forms of meditation," says Patricia Monaghan, author of Meditation, The Complete Guide. In a live event with WebMD, she counted more than 50 kinds of meditation.
You don’t need a mantra or a Zen-like room, and you don’t have to twist yourself into a pretzel, says Monaghan. Sitting and focusing on your breath works. So does meditating while walking. Classes teach the techniques, and the practice takes as little as 10 minutes a day, says Monaghan. "Everyone has 10 minutes," she says.
American Buddhism: Eastern faith seeing Western growth
By Ryan Holeywell — The Monitor September 29, 2007
EDINBURG — Government security forces in Myanmar have reportedly killed at least three Buddhist monks who were peacefully participating in massive, ongoing protests against that country’s military government.
Tensions started to rise last month, when the government drastically raised fuel prices in the impoverished country.
Persecution of Buddhists in Myanmar and Tibet have consistently garnered media attention and cries for justice from activist groups in the United States.
Experts say the number of Americans who actually identify themselves as Buddhists — as opposed to just sympathizing with them — continues to steadily grow.
Appeal to Westerners
About 401,000 Buddhists lived in America in 1990, but by 2001 that number had climbed to more than 1 million, according to a City University of New York survey. There are an estimated 6 million Buddhists living in America today, said Charles Prebish, a professor at Utah State University.
Experts attribute the growth of Buddhism in America to the increased volume of literature on the subject available in books and online, as well as the growing number of university courses about the religion.
“Buddhism tends to appeal to Westerners because it’s very rational,” Kojin Dinsmore, a priest at the Austin Zen Center.
“(Buddhism) doesn’t ask you to believe in anything. It is mostly psychological.”
Those in the Valley drawn to Buddhism say one of its aspects that they find particularly attractive is meditation, a central component of the religion.
“When you meditate you have to clear your mind and think only of the present moment,” said Jen Klement, who lives near La Feria. “That’s not easy to do because these thoughts keep coming in. You mainly focus on your breathing. If you’re thinking about your breathing you can’t be thinking about much else.”
Growth in America
Buddhism first found its way onto the U.S. religious scene with Chinese and Japanese immigrants in the 19th century. It resurged during the Vietnam War era as Asian immigrants came to the United States.
But about 20 percent of Buddhists in the United States are not of Asian descent, which means there are more than 1 million American converts by Prebish’s estimates.
Xerpi