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Posts Tagged ‘Mind’

A LOT of genetic data is out there … and more coming all the time … easy to get excited about, but hard to make sense of.  Here’s an epic story of just one SNP.

One of the best research teams in the business performed a genomewide association study (GWAS) of neuroticism in 1,227 US Caucasion participants and found associations (P values of 10−5 to 10−6) with several markers – including rs7151262 in the MAMDC1 gene.  Later they replicated the finding in a German sample of 1,880 (P values in the same directions 0.006–0.025).

Very exciting to ponder the ways in which this SNP might relate to the development of brain systems that process emotional information!

More recently, they attempted another replication of the MAMDC1 gene for association with neuroticism in 2,722 US Caucasion participants.  This time they report, “the current analysis failed to detect a significant association signal“.

Some 5,829 people were involved in the research and the data suggest that rs7151262 may or may not contribute to one’s neurotic tendencies.  If you knew your rs7151262 genotype would it change the way you think about yourself?

I don’t know … the confusion over the (+) vs. (-) association data would make me … well, neurotic.

thanks for the photo jinxmesomethingcrazy.

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Telomere caps he:תמונה:Telomere caps.gif
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A startling article that appears today in the science journal Nature, shows that reactivation and restoration of DNA telomeres was sufficient to reverse the aging process! From the article:

Telomerase reactivation reverses tissue degeneration in aged telomerase-deficient mice.

Accumulating evidence implicating telomere damage as a driver of age-associated organ decline and disease risk1, 3 and the marked reversal of systemic degenerative phenotypes in adult mice observed here support the development of regenerative strategies designed to restore telomere integrity.

Love yourself, love your DNA – especially the telomeres ! For more on this topic, see a few weeks back, when I covered a research article by Nobel Prize winning scientist Elizabeth Blackburn on meditation, telomeres and longevity.

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In his new movie, former Harvard psychology professor turned spiritual teacher Ram Dass (Dr. Richard Alpert), hails us to, “love everybody and tell the truth”.

Tell the truth.  Not only a great rule to live by, but one of the things that I’ve always loved about science … its a way to discover and face the objective “truth” as separate from our subjective wants and wishes.

Take the latest scientific data on happiness.  I mean, from a – scientific point of view – what really makes us happy? Daniel Gilbert (another) Harvard psychology professor has published a research article entitled, “A Wandering Mind Is an Unhappy Mind” [doi:10.1126/science.1192439].  The researchers used a cool mobile web application trackyourhappiness.org to collect:

an unusually large database of real-time reports of thoughts, feelings, and actions of a broad range of people as they went about their daily activities. …  The database currently contains nearly a quarter of a million samples from about 5000 people from 83 different countries who range in age from 18 to 88 and who collectively represent every one of 86 major occupational categories. … what people were thinking was a better predictor of their happiness than was what they were doing. …  The ability to think about what is not happening is a cognitive achievement that comes at an emotional cost. (the figure from the paper shows the happiness scores of mind wandering vs. not wandering)

As covered very nicely in the NY Times, it turns out that when folks’ minds were engaged in focused activities, they were happier as compared to when their minds were wandering.  So, it seems that scientific data support the ancient teachings (and Dass’ 1971 book) to Be Here Now!

Here’s the new movie clip found on RamDass.org:

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Just a bit of fun with Wordle (the bigger the word in the cloud, the more frequently it occurs in the source text).  Here are clouds for an English translation of Patanjali’s Yoga Sutras and The Hatha Yoga Pradipika (English and Sanskrit).  I love that the word “mind” is one of the most prominent words for both of these fundamental yoga teachings … seems to reveal that the practice has always been about the mind.

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Peter Mark Roget (Roget's Thesaurus)
Image by dullhunk via Flickr

On Fridays, after a regular practice session, our shala is open for quiet meditation.  This is a new experience for me, even as I’ve read much about the mental and physical health benefits accrued by experienced practitioners.  As someone who is totally exhausted after practice – indeed, I couldn’t move another muscle even if I wanted – I always think it will be easy to settle in, and pass 30 minutes  in quiet stillness.

Sure enough though, even as my body is spent and motionless, my mind starts to wander, and wander, and wander some more.  “Damn”, I think, “here we go again”. Just a few minutes in, and I’m losing a battle – with myself.  “This is going to be the longest 30 minutes of my life!” What to do?

Some experts say to simply LABEL your thoughts and feelings.  Just find a word to place on the thought or feeling – and then – let it go.  Does this really work?  How does this trick work?

Recent brain imaging studies seem to show that when a word is applied to a negative emotion,  the brain changes how it processes that emotion and shifts processing to neural systems that avoid centers of the brain (the amygdala, in particular) that send neural projections to our face, gut and heart (areas where we tend to physically “feel” our bad feelings).   It seems that our ability to use words is an important tool in how we cope with emotional experience.  Either we succumb to the storms of negative emotions that can well up inside us from time to time (and feel lousy inside), or we can manage these feelings – using our words – and feel less lousy inside.   Apparently, the use of words, alters neural processing – leading us to experience less tightening in the chest, clenching in the gut, etc.,  etc. than we would otherwise feel when negative emotions come over us.  One of the researchers, David Cresswell, remarks: “This is an exciting study because it brings together the Buddha‘s teachings – more than 2,500 years ago, he talked about the benefits of labeling your experience – with modern neuroscience.”

But this is easier said than done.

How do I label a thought?  How do I label an emotion?  I mean, “I feel, um, um, frustrated, lousy, anxious … crap … I’m not exactly sure how I feel?  What’s the word I’m looking for?

Indeed – the words – the words – as in, “In the beginning was the Word, and the Word was with God, and the Word was God.” WORDS.  Do I know enough words?  How many words are there anyway to describe all the possible feelings that a person can feel?  How many do you know?

Check this list out.    There are more than 3,000 words in the English language to describe various feelings.  Thank you Peter Mark Roget (who, ironically, worked on the first thesaurus as a means to cope with negative feelings associated with depression).  I will bring my thesaurus – full of these tools to help me label my feelings – to meditation practice from now on!

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Raging River, Preston WA
Image by Preconscious Eye via Flickr

As a parent, there are times when I realize that the world of my children is not the world I grew up in.  Yes, the Readin’, ‘Ritin’ & ‘Ritmetic are still just as important … and there is nothing as precious as apple pie and little league in the spring … and yes, kids must eat their vegetables and say their prayers at night.  Just as its always been – and will always be.  The wider technological and economic world of my children, however, is much different – most obviously altered by the recent rise of computer technology that “creatively destroys” all forms of industrial activity (media, finance, trade, healthcare) across the globe.  Such change, while unsettling, is, itself, nothing new.  Just teach the children to adapt and, like every generation before, your children will be fine.  OK.

With this in mind, I enjoyed the recent NY Times article, “Outdoors and Out of Reach, Studying the Brain” that describes a rafting expedition of neuroscientists who ventured down a remote river in Utah – purposefully out of touch with computer technology – in order to ponder how computer technology, in the form of our email, video gaming, texting etc., etc. shape our mental experience and mental health.  According to the article:

It was a primitive trip with a sophisticated goal: to understand how heavy use of digital devices and other technology changes how we think and behave, and how a retreat into nature might reverse those effects.

In particular, the team was focused on the neural systems that help us pay attention.

David Strayer, a psychology professor at the University of Utah, says that studying what happens when we step away from our devices and rest our brains — in particular, how attention, memory and learning are affected — is important science.  “Attention is the holy grail,” Mr. Strayer says.”  “Everything that you’re conscious of, everything you let in, everything you remember and you forget, depends on it.

Every parent knows that kids are increasingly hooked on this and that computer device.  We know that these devices constantly serve up all manner of entertaining news, sports scores, gossip, visual images, games, etc. etc.    Unfortunately, we also know that so-called “intermittent reinforcement”, “variable ratio of reinforcement” or “random reinforcement” can be just as addictive as any drug (the red line in the chart here shows how much more reinforcing “random” rewards are than fixed, predictable rewards).  This is why these devices are – in every sense of the word – ADDICTIVE.  They offer up a steady, but unpredictably so, stream of rewarding images and bits of information.  I mean, how many times a day do you check your email and favorite websites?  Do you feel disappointed when there is nothing juicy – but can’t help checking “just one more time”?

Hence, computer technology presents a quandary for all of us – grown ups and kids alike.  How to adapt to, and manage this “new normal” of hand-held, computer-based, ubiquitous access to social and entertainment information?

Although the trip did not yield THE definitive answer, it seemed to prompt the scientists to take a closer look at the effects and value of conecting/disconnecting from computer technology.  For Professor Todd Braver, a neuroscientist from Washington University:

When he gets back to St. Louis, he says, he plans to focus more on understanding what happens to the brain as it rests. He wants to use imaging technology to see whether the effect of nature on the brain can be measured and whether there are other ways to reproduce it, say, through meditation.

Boy, it sure would be nice to head out with the kids and shoot the rapids for a few days every time I felt overloaded!  Unfortunately NOT one our our family’s economic realities!

Professor Braver’s comments on reproducing the effect of the rafting trip through meditation, however, got me wondering, and also reminded me of a quote that is painted on the wall of my yoga shala – from the 13th century Persian poet, Rumi.

“When you do things from your soul, you feel a river moving in you, a joy”

Although I can’t get away with the kids for a rafting trip, I can – and do – enjoy spending time together in a place where “CrackBerrys” and all other forms of digital technology are not to be found.  A quiet spot in NJ near the, ahem, scenic Rahway River.  One thing my kids have been learning in their children’s yoga classes are the rudiments of mindfulness meditation.  Might this be what Professor Braver had in mind?  Can it help reproduce the cognitive and emotional effects of a river rafting trip?  As noted in the article:

Mr. Strayer, the trip leader, argues that nature can refresh the brain. “Our senses change. They kind of recalibrate — you notice sounds, like these crickets chirping; you hear the river, the sounds, the smells, you become more connected to the physical environment, the earth, rather than the artificial environment.”  … “There’s a real mental freedom in knowing no one or nothing can interrupt you,” Mr. Braver says. He echoes the others in noting that the trip is in many ways more effective than work retreats set in hotels, often involving hundreds of people who shuffle through quick meetings, wielding BlackBerrys.”

Hmmm, this kind of stuff is oft said about meditation.  As many parents fret about their way kids become attached to their digital devices, it is perhaps too early to know whether meditation is an effective counter-balance to the new digital reality.  Can it provide the same cognitive and emotional benefits experienced by the river rafters who were truly “disconnected” for a few days?  Perhaps – with practice, and more practice.  Nevertheless, a relaxing walk through the forest is different for kids today – as their digital devices buzz away in their pockets.  What’s a modern-age kid to do?

To begin to explore this question further, check out these 2 review articles on the physiological and psychological benefits of both meditation and yoga in children.  The first, Sitting-Meditation Interventions Among Youth: A Review of Treatment Efficacy by David S. Black, Joel Milam and Steve Sussman, published in Pediatrics Aug 24, 2009  and Therapeutic Effects of Yoga for Children: A Systematic Review of the Literature by doctors Mary Lou Galantino, Robyn Galbavy and Lauren Quinn from the University of Pennsylvania.

Both articles examine existing scientific evidence – in the form of controlled clinical studies – on whether these very ancient practices provide benefits to kids in the modern world.  In short – they do – but more research is needed to better understand how much benefit is provided.  How many sessions are needed?  Does it last after practicing stops?  How do the benefits work?  How to best engage children of different ages?  From the abstracts:

“Sitting meditation seems to be an effective intervention in the treatment of physiologic, psychosocial, and behavioral conditions among youth.” … “The evidence shows physiological benefits of yoga for the pediatric population that may benefit children through the rehabilitation process, but larger clinical trials, including specific measures of quality of life are necessary to provide definitive evidence.”

Its fun to meditate and fun to spend quiet time with my young children – so there is no real downside to spending some time meditating and “disconnecting” from our digital devices.  Might they be learning a skill that protects their creativity and emotional well-being?  I hope so.  Perhaps one day when they are older, they will email me to let me know!

To learn more about meditation for children, visit The David Lynch FoundationUCLA Mindful Awareness Research Center (adapting ancient practices to modern life),  the Committee for Stress-Free Schools, Dr. Elizabeth Reid’s six week curriculum to encourage mindful learning in a class of fourth grade students and an interview with my former postdoctoral mentor on the science of attention training.

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Artist's depiction of the separation stage. Th...
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Once in class, while trying to get my arms up during Prasarita Padottanasana C (no hopes for “over” and “down to the floor” for me, just “up” with merely a slight forward bend) my instructor said that the first time she was able to touch her clasped hands to the floor, she felt like she “went out of her body”.   Lucky her! Wouldn’t that be cool! I thought to myself.  Maybe someday.

Could her experience – possibly – be akin to the experiences of early Vedic writers and yogis who practiced strange and difficult postures as part of their spiritual development?

The yoga sutras III.39 “bandhakarana saithilyat pracara samvedanat ca cittasya parasariravesah” (Through relaxation of the causes of bondage, and the free flow of consciousness, the yogi enters another’s body at will.)  and  III.40 “udanajayat jala panka kantakadisu asangah utkrantih ca” (By mastery of udana vayu, the yogi can walk over water, swamps and thorns without touching them.  He can also levitate.) – seem to tenuously address something like “being out of one’s body”.

What science research studies today – unknown to the ancient sages who may have experienced such states – are the various brain systems that can give rise to such experiences. The fancy scientific terms for hallucinations of separating from one’s body are heautoscopy and autoscopy and go by other more common terms such as doppelganger or just “out of body experiences”.  As reported in, Brain electrodes conjure up ghostly visions (Nature, 2006) and in “Electrodes trigger out-of-body experience” (Nature, 2002):

Simple stimulation of the brain can cause the mind to play complex and creepy tricks on itself, neurologists have discovered. They found that, by inserting electrodes into a specific part of the brain [left temporoparietal junction], they could induce a patient to sense that an illusory ‘shadow person’ was lurking behind her and mimicking her movements.

People describe out-of-body experiences as feeling that their consciousness becomes detached from their body, often floating above it. … Blanke found that electrically stimulating one brain region — the right angular gyrus — repeatedly triggers out-of-body experiences. … The right angular gyrus integrates visual information — the sight of your body — and information that creates the mind’s representation of your body. This is based on balance and feedback from your limbs about their position in space.

So, the whole proposition of “out of body” seems less far-fetched to me,  perhaps there are possibilities to experience such states of mind – more plausible under conditions of neurological pathology – rather than during yoga practice.  But, something to meditate on in the years to come.

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An exploration of HOW mindfulness practices such as yoga and meditation transform the body and mind seems inextricably tied to the question of, “WHY, in the first place, would anyone want to sit for days and meditate?” What was it that motivated early humans and early civilizations to engage in these so-called “spiritual” practices?  Why does a practice like yoga engage people on a self-reflective or spiritual level?

As a biologist, I’d like to explore the mental and physical transformations that occur when one practices (and practices) yoga and meditation – so perhaps a place to begin this exploration is with a scientific hypothesis about the WHY, that in some ways might be testable insofar as it might point to certain mental and physical processes – which themselves – might function as targets or recipient processes that are engaged in the course of practice (the HOW).

As a humble start, here is one such hypothesis suggested by the biologist E. O. Wilson which is reviewed in the essay entitled, “The Biological Roots of Religion: Is Faith in Our Genes?” by Morton Hunt.  Some highlights:

Religion thus met the newly evolving human need to understand and control life. Religion serves the same purposes as science and the arts – “the extraction of order from the mysteries of the material world,” as Wilson puts it – but in the prescientific era there was no other source of order except for philosophy, which was comprehensible only to a favored few and in any case was nowhere nearly as emotionally satisfying as religion.

Still another major function of religion was to act as a binding and cementing social force. I quote Wilson again: “Religion is … empowered mightily by its principal ally, tribalism. The shamans and priests implore us in somber cadence, Trust in the sacred rituals, become part of the immortal force, you are one of us.” Religious propitiation and sacrifice – near-universals of religious practice – are acts of submission to a dominant being and dominance hierarchy.

For all these reasons, says Wilson, “Acceptance of the supernatural conveyed a great advantage throughout prehistory, when the brain was evolving.” The human mind evolved to believe in the gods even as religious institutions became built-ins of society.

And so, to sum up the sociobiological theory of the roots of religion: genetically built into early human beings was a set of mental, emotional, and social needs that caused culture to develop in certain ways – including the development of various religions – and caused culture, reciprocally, to favor and select for evolution those human traits that provided sociocultural advantages to the individuals possessing them. “Religion,” says Burkert, “follows in the tracks of biology … [and] the aboriginal invention of language … yield[ing] coherence, stability, and control within this world. This is what the individual is groping for, gladly accepting the existence of nonobvious entities or even principles.”

The picture above is a seal unearthed in the 5,000-year-old Mohenjo-daro excavation, showing a human-like form sitting in a yogic pose.

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Shakti
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Some of the most epic and beautiful of the yoga sutras are found in the final book IV.  One of them popped into mind when I came across a recent neuroscience report entitled, “Predicting Persuasion-Induced Behavior Change from the Brain” by Emily Falk and colleagues at the Department of Psychology at the  University of California, Los Angeles.  [DOI:10.1523/JNEUROSCI.0063-10.2010].  Here, a research team asks if there are places in the brain that encode future – yes, future actions.  More specifically, they asked 20 volunteers to lay in an MRI scanner and listen/view a series of messages on the benefits and importance of sunscreen.  Then, 1-week later, they inquired about the frequency of sunscreen use.  It turns out that sunscreen use did increase (suggesting the subjects read the messages), but more interestingly, that there were correlations in brain activity (in several regions of the brain) with the degree of increased sunscreen use.  That is, some individuals recorded a bit of brain activity that predicted their future use of sunscreen.

Very neat indeed!  although, there are likely many reasons to remain skeptical.  This is because the brain is a very complex system and, with so much going on inside, its likely anyone could find correlations in activity with any-old “something” and “some area of the brain” if they looked hard enough.  In this article however, the authors had preselected their brain regions of interest – the medial frontal cortex and the precuneus – since another group had shown that activity in these regions were able to predict future actions (on the order of a few seconds).  Thus, the research team was not looking for any willy-nilly correlation, but for a specific type of interaction between the brain and future action (this time on the order of weeks).

The particular ancient sutra that may have some poetic tie-ins here is IV.12 atita anagatam svarupatah asti adhvabhedat dharmanam “the existence of the past and future is as real as that of the present.  As moments roll into movements which have yet to appear as the future, the quality of knowledge in one’s intellect and consciousness is affected.”

Might there be neural traces predicting one future actions?  This research makes it seem possible.  Are these traces accessible to ordinary folks or advanced meditators?  Who knows.  As always, the joy lies in trying to find out and trying to reach ever deeper states of harmony and unity.  One thing I found intriguing was that the research team picked the medial prefrontal cortex and the precuneus because these brain regions,

“are reliably co-activated across a host of “self” processes and the extent to which people perceive persuasive messages to be self-relevant has long been thought to play a part in attitude and behavioral change”.

Certainly, when something feels relevant to “me” and reinforces my own “self” image, I’m more prone to remember and act upon it.  Yoga, for example! I hope I’m encoding signals now that will predict my attendance in class this week!

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Paul Cezanne - Apples, Pears and Grapes
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The painter Paul Cezanne is oft remembered as an extremely focused artist who deeply scrutinized and meditated upon his subjects.  “The day is coming when a single carrot, freshly observed, will set off a revolution.”, he once said, as well as, “With an apple I will astonish Paris.” His work tried not to capture an object as seen by the naked eye, but rather to capture the momentary experience of an object that is perceived by a thinking, feeling individual.  “For an Impressionist to paint from nature is not to paint the subject, but to realize sensations”, seems to capture his effort to use painting to capture his deep inward and outward reflections of everyday life.

In some ways, this reminds me of yoga, when, with much practice, one becomes more adept at paying attention to specific details in time and space and reflecting deeply upon one’s inner reactions to the outer world.  I thought that one of Patanjali’s yoga sutras, “Yoga is the cessation of movements in the consciousness.” (I.2) sounded a lot like the master painter patiently working alongside a river who said, “Here, on the river’s verge, I could be busy for months without changing my place, simply leaning a little more to right or left.”

With this in mind, I dug into a few quotes from Paul Cezanne and ran them past some of Patanjali‘s yoga aphorisms.  I think both Patanjali and Cezanne were working very hard at being present and mindful in the moment and trying to unify their outward and inward experiences – one through yoga and one through painting!  Here are a few selected quote pairs with Cezanne on top and Pataljali below:

“Cezanne”

“Patanjali”

“When I judge art, I take my painting and put it next to a God made object like a tree or flower. If it clashes, it is not art.”

“When consciousness dissolves in nature, it loses all marks and becomes pure.” (I.45)

“A puny body weakens the soul.”

“Asana is perfect firmness of body, steadiness of intelligence and benevolence of spirit” (II.46)

“Right now a moment of time is passing by! We must become that moment.”

“Study of the silent moments between rising and restraining subliminal impressions is the transformation of consciousness towards restraint.” (III.9)

“The artist makes things concrete and gives them individuality.”

“Constructed or created mind springs from the sense of individuality” (IV.4)

“There are two things in the painter, the eye and the mind; each of them should aid the other.”

“Consciousness distinguishes its own awareness and intelligence when it reflects and identifies its source – the changeless seer – and assumes his form.” (IV.22)

“Optics, developing in us through study, teach us to see.”

“An object remains known or unknown according to the conditioning or expectation of the consciousness.” (IV.17)

“If isolation tempers the strong, it is the stumbling-block of the uncertain.”

“Practice and detachment are the means to still the movements of consciousness” (I.12)

“I could paint for a hundred years, a thousand years without stopping and I would still feel as though I knew nothing.”

“When the object of meditation engulfs the meditator, appearing as the subject, self-awareness is lost.  This is samadhi.” (III.3)

“Don’t be an art critic, but paint, there lies salvation”

“Practice is the steadfast effort to still these fluctuations.” (I.13)

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Samadhi Statue
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In some ways, the 8 limbs of yoga described in the yoga sutras, seem a bit like a ladder, rather than a concentric set of outreached arms or spokes on a wheel.  It seems like I’m working toward something.  But what?  I certainly feel healthier, and also enjoy the satisfaction of getting slightly more able (ever so slightly) to shift into new postures – so am quite motivated to continue the pursuit.  Perhaps this is how yoga got started eons ago?   Just a pursuit that – by trial and error – left its practitioners feeling more healthy, relaxed and more in touch with their outer and inner worlds?  But where does this path lead, if anywhere?

I was intrigued by a report published in 1973 by an 8-day study carried out on the grounds of the Ravindra Nath Tagore Medical College and Hospital, Udaipur, India and subsequent letter, “The Yogic claim of voluntary control over the heart beat: an unusual demonstration” published in the American Heart Journal, Volume 86 Number 2.  Apparently, a local yogi named Yogi Satyamurti:

Yogi Satyamurti, a sparsely built man of about 60 years of age, remained confined in a small underground pit for 8 days in what according to him was a state of “Samadhi,” or deep meditation, with all bodily activity cut down to the barest minimum.

The medical researchers had the yogi’s heart and other physiological functions under constant watch via electrical recording leads, and watched as the yogi’s heart slowed down (their equipment registered a flatline) a remained so for several days.  Upon opening up the pit, the researchers found:

The Yogi was found sitting in the same posture. One of us immediately went in to examine him. He was in a stuporous condition and was very cold (oral temperature was 34.8O C) [the same temperature as the earth around him].

After a few hours, the yogi had recovered from the experience and displayed normal physiological and behavioral function – despite 8 days underground (air supposedly seeped in from the sides of the pit) with no food or human contact!

An amazing feat indeed – one that has some scientists wondering about the psychology and physiology that occurs when advanced meditators sink into (very deep) states.  John Ding-E Young and Eugene Taylor explored this in an article entitled, “Meditation as a Voluntary Hypometabolic State of Biological Estivation” published in News Physiol. Sci., Volume 13, June 1998.   They  suggest that humans have a kind of latent capacity to enter a kind of dormant or  hibernation-like state that is similar to other mammals and even certain primates.

Meditation, a wakeful hypometabolic state of parasympathetic dominance, is compared with other hypometabolic conditions, such as sleep, hypnosis, and the torpor of hibernation. We conclude that there are many analogies between the physiology of long-term meditators and hibernators across the phylogenetic scale. These analogies further reinforce the idea that plasticity of consciousness remains a key factor in successful biological adaptation.

Practice, practice, practice – towards an ability to engage a latent evolutionary adaptation? Sounds hokey, but certainly an interesting idea worth exploring more in the future.

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Practice Yoga, Be Healthy! {EXPLORED}
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Have you ever noticed how everything healthy these days is “anti-oxidant” this and “anti-oxidant” that?  Green tea, dark chocolate, vitamin E and vitamin C – just to name a few.  Surely, its all the rage to be “anti” oxygen these days (indeed, there are currently 458 clinical trials open now for the study of anti-oxidants!).

But wait.  Isn’t oxygen the stuff we BREATHE?  Don’t we need it to live?  How can we be so “anti” oxidant?

Herein lies a very sobering chemical fact of life.  We need oxygen to breathe – while at the same time – the very same oxygen produces so-called reactive oxygen species (hydrogen peroxide, hypochlorous acid, and free radicals such as the hydroxyl radical and the superoxide anion) which cause damage to our lipids, proteins and even our genome.  What gives us life – also takes away life – a little bit each time we breathe.

Such is the basis for the healthy foods and myriad dietary supplements that (promise to) counteract and biochemically scavenge the toxic reactive oxygen molecules in our bodies.  But for the fact it would make me even fatter, I’d promptly say, “Bring on more dark chocolate!“.

But what if we could just forgo all those dietary supplements, and just USE LESS oxygen?  Might that be another way to enhance longevity and health?

With this thought in mind, I enjoyed a research article entitled, “Oxygen Consumption and Respiration Following Two Yoga Relaxation Techniques” by Drs. Shirley Telles, Satish Kumar Reddy and H. R. Nagendra from the Vivekananda Kendra Yoga Research Foundation in Bangalore, India.  The article was published in Applied Psychophysiology and Biofeedback, Vol. 25, No. 4, 2000.

In their research article, the authors noted that – with practice – yoga can help an individual voluntarily lower their cardiac and metabolic levels.  A number of previous studies show that advanced meditators and yoga practitioners can lower their heart rate and respirations to astonishingly low levels (more posts on this to come).  The scientists in this study asked simply whether a relatively brief 22min routine of “cyclic meditation” (CM) consisting of yoga postures interspersed with periods of supine rest led to a greater reduction in oxygen consumption when compared to 22mins of supine rest (shavasana or SH).  Their question is relevant to the life-giving/damaging effects of oxygen, because a lower metabolic rate means one is using less oxygen.  According to the authors:

“We hypothesized that because cyclic meditation (CM) has repetitive cycles of ‘activating’ and ‘calming’ practices, based on the idea from the ancient texts, as discussed earlier, practicing CM would cause greater relaxation compared with supine rest in shavasan (SH).”

In the results and discussion of the data, they found (using a sample of 40 male adults) that the when they measured oxygen consumption at the beginning and at the end of the session, that the yoga postures/rest routine (CM) resulted in a 32% reduction in oxygen consumption (this is the amount of oxygen used when sitting still at the end of the session) while just laying in shavasana led to only a 10% reduction in the amount of oxygen used at the end of the session.

Wow!  So even after moving through postures – which admittedly gets one’s heart pumping and elevates one’s breathing – I would be using less oxygen (when sitting at the end of the session), than if I had just decided to lay in a supine position.  In this instance, I guess I may be using more oxygen overall during the session, but perhaps would be glad to improve the efficiency of my breathing – and intake of oxygen – in the long run (after many years of practice I’m sure).  Maybe this is a physiological/biochemical basis for the longevity-promoting benefits of yoga?

How does the effect work?  Does the act of moving in and out of postures engage the sympathetic nervous system (something not observed for shavasana)?   Much to explore here.  The authors point out that these effects on improving the efficiency of breathing and oxygen consumption may not be specific to yoga, but to any MODERATE exercise regimen, where exercise and some sort of mental focus is practiced (Tai Chi for example).

Move and pay attention to your breath.  I will keep this in mind tonight in my beginners class.  By the way, there are currently 93 clinical trials involving yoga!

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3rd Dalai Lama,
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Just a few excerpts from a lecture by the renown social psychologist Paul Ekman who is known for his work on the biology of human emotion.  Here he relates conceptual bridges between the writings of Charles Darwin and HH The Dalai Lama.  Ekman notes that both Darwin and HH The Dalai Lama intuit the existence of an organic natural source of compassion wherein humans are compelled to relieve the suffering of others so that the discomfort we feel when seeing others in pain can be relieved.  HH The Dalai Lama further suggests that these emotions are spontaneous, but compassion can be enhanced through PRACTICE!

Seems that science and ancient traditions can have a fascinating way of re-informing each other.

(more…)

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The Karma Machine + Easy Photoshop Tattoo Tuto...
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One of the themes that emerges in I.I atha yoganusasanam, and runs throughout the yoga sutras, is the notion that a yoga practice will bring one into a deeper awareness of the self.  To begin to explore the modern science notion of self-awareness, here’s a 2009 paper entitled, “The ‘prediction imperative’ as the basis for self-awareness” by Rodolfo R. Llinas and Sisir Roy [doi:10.1098/rstb.2008.0309].  The paper is part of a special theme issue from the Philosophical Transactions of the Royal Society B with the wonderfully karmic title: Predictions in the brain: using our past to prepare for the future.

Without unpacking the whole (open access) article, here are a few ideas that seem to connect loosely to themes in yoga.

The main issue addressed by the authors is how the brain manages to solve the computational problem of movement.  Here’s the problem: to just, for example,  reach into a refrigerator and grab a carton of milk (a far cry from, say, scorpion pose) they point out that,

“there are 50 or so key muscles in the hand, arm and shoulder that one uses to reach for the milk carton (leading to) over 1,000,000,000,000,000 combinations of muscle contractions (that) are possible.”

Yikes!  that is an overwhelming computational problem for the brain to solve – especially when there are 1,000-times FEWER neurons in the entire brain (only a mere 1,000,000,000,000 neurons).  To accomplish this computational feat, the authors suggest that brain has evolved 2 main strategies.

Firstly, the authors point out that the brain can lower the computational workload of controlling movement (motor output) by sending motor control signals in a non-continuous and pulsatile fashion.

“We see that the underlying nature of movement is not smooth and continuous as our voluntary movements overtly appear; rather, the execution of movement is a discontinuous series of muscle twitches, the periodicity of which is highly regular.”

This computational strategy has the added benefit of making it easier to bind and synchronize motor-movement signals with a constant flow of sensory input:

“a periodic control system may allow for input and output to be bound in time; in other words, this type of control system might enhance the ability of sensory inputs and descending motor command/controls to be integrated within the functioning motor apparatus as a whole.”

The idea of synchronizing sensory information with pulsing motor control signals brings to mind more poetic notions of rhythmicity and the way that yogis use their breath to enhance and unify  their outer and inner world experience.  Neat!  Also, I very much like the idea that our brains have enormously complex computational tasks to perform, so I’m keen to do what I can to help out my central nervous system.  Much gratitude to you brain!

Secondly, the authors then move ahead to describe the way in which neural circuits in the body and brain are inherently good at learning and storing information which makes them very good at predicting what to do with incoming sensory inputs.  This may just be another strategy the brain has evolved to simplify the enormous computational load associated with moving and coordinating the body.  Interestingly, the authors note,

“while prediction is localized in the CNS, it is a distributed function and does not have a single location within the brain. What is the repository of predictive function? The answer lies in what we call the self, i.e. the self is the centralization of the predictive imperative.  The self is not born out of the realm of consciousness—only the noticing of it is (i.e. self-awareness).”  Here’s a link to Llinas’ book on this topic.

The “self” is not just in the brain? but distributed throughout the entire CNS? Whoa!  Much to explore here.  Many thematic tie-ins with ancient Vedic notions of self and consciousness … will explore this in the future!

One last passage I found of interest was written by Moshe Bar, the editor of the special issue, who suggested that neural solutions to these inherent computational challenges make the brain/mind a naturally restless place.  His words,

“As is evident from the collection of articles presented in this issue, the brain might be similarly flexible and ‘restless’ by default. This restlessness does not reflect random activity that is there merely for the sake of remaining active, but, instead, it reflects the ongoing generation of predictions, which relies on memory and enhances our interaction with and adjustment to the demanding environment.”

My yoga teachers often remind me that “monkey mind” is normal and with more practice, it will subside.  Very cool to see a tie-in with modern research.

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Pantanjali Statue In Patanjali Yog Peeth,Haridwar
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According to B.K.S. Iyengar, in his book, “Light on the Yoga Sutras of Patanjali“, the first chapter of Patanjali‘s yoga sutrassamadhi pada – deals with movements of consciousness, or citta vrtti.

Specifically, the very first chapter, first sutra: I.I atha yoganusasanam, “With prayers for divine blessings, now begins an exposition of the sacred art of yoga”.   Iyengar expands on this to suggest that Patanjali is inviting the reader to begin an exploration of that hidden part of man that is beyond the senses.

Beautifully said.  Indeed, as a new student, I’ve noticed my own awareness of my body, my emotions and my thought processes has increased.  I’m not sure if this is what Patanjali had in mind, but I’m finding that aspects of my physical and mental life that were hidden are now more apparent to me.  It feels good.

How does this work, and what might types of brain mechanisms are involved in gaining self awareness?  What is the self anyway?  What is self-awareness?  How far into one’s unconscious mental processes can one’s self-awareness reach?  Why does it feel good to have more self-awareness?  Lot’s to ponder in follow-ups to come.

Even though the sutras were written more than 2,000 years ago, a neural- and brain-based understanding of consciousness remains a topic of debate and intense research.  I’ll do my best to explore some of this research and ways in which it might reflect back to the poetic and admittedly broad notions of consciousness in the yoga sutras.

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