Category Archives: Quote Of The Day

Forest therapy: why a walk in the woods may be just what the doctor ordered

You might have to call up your inner hippie for this one…

forest therapy

 

Once again, scientists are proving what indigenous people (and nature lovers) have always known:  Being outdoors is healthy.  New research shows that being surrounded by a forest environment, or “forest therapy” can improve your health.  And may even help fight cancer.

In Japan, forest therapy, or shinrin-yoku, is standard preventative medicine.  It’s not about being alone in the wilderness or extreme outdoor sports, it’s about allowing your body and psyche to hang out in the peace of the woods.

The term shinrin-yoku was coined by the Japanese government in 1982, but is based on ancient Shinto and Buddhist practices.  It’s also known as “forest bathing.”

 

The research on “forest therapy”

Japanese researchers studying “forest therapy,” have found measurable health benefits:

 

  • Lower cortisol
  • Lower blood pressure
  • Reduced stress
  • Lower blood sugar
  • Improved concentration
  • Diminished pain
  • Improved immunity
  • Less depression and hostility
  • Increased vitality
  • Better concentration
  • Increased creativity 

 

Three days of hiking and camping in the wilderness increased creativity scores by 50% according to a joint study by the University of Kansas and University of Utah.

U.S. research on children with attention-deficit/hyperactivity disorder [ADHD] found that children experienced substantially improved concentration after a 20-minute walk in a city park as compared to a 20-minute walk in downtown or residential settings.  The researchers concluded the positive results were comparable to the effects of Ritalin.

This is yet more incentive for parents to get children outdoors and away from electronic screens.

Even just gazing at forest scenery for 20 minutes reduces salivary cortisol levels by 13.4%.  Cortisol is the “stress hormone” that over prolonged periods can suppress the immune system, along with other negative effects.

Japan has 48 official Forest Therapy Trails with scientifically documented relaxing effects. It intends to designate a total of 100 Forest Therapy Sites within the next 10 years.

Visitors may expect to have before and after blood pressure stats taken as part of the effort to provide more data to support the project. The government has funded about $4 million in forest-bathing research since 2004.

Results are so pronounced that some Japanese companies are starting to include forest therapy in employee health care benefits.  Also, wellness programs with free check-ups are available inside Japanese forests. Drinking tea is part of the program.  The idea is to let nature enter your body through all five senses. What an idea.

Forest therapy increases our natural killer cells

Natural killer immune cells [NK cells] are a type of white blood cell which sends self-destruct messages to tumors and virus-infected cells, including cancer cells.  It’s known that stress, aging and pesticides can reduce our NK count.

Forest therapy has been found to increase NK cells, which can be reliably measured in a lab and are, therefore, an excellent research subject. Researchers found that spending three days in the forest increases NK activity by 40% and that the benefit can last up to one month.

Are the benefits of forest therapy based on aromatherapy?

One of the theories as to why forest therapy works is that trees give off scents of volatile oils, known as phytoncides.

In studies where subjects were exposed to vaporized stem oil from a common cypress tree, they had a 20% increase in their NK cells during their three night stay in a hotel.  Subjects not exposed to the smell saw no change.

NK cells in a petri dish also saw an increase in the presence of aromatic cypress molecules.

Urban walking trips don’t change NK cell levels.

Japanese researchers theorize that house plants may give off phytoncides too.  Guess you really can never have too many house plants.

Why forest therapy works

A new study from UK researchers at Heriot-Watt University in Scotland found that the brain enters a meditative state when one is in “green space.”

The Japanese father of forest therapy is Miyazaki, a physiological anthropologist and vice director of Chiba University’s Center for Environment, Health and Field Sciences.  He believes that because humans evolved in nature, it’s where we are most comfortable, even if we don’t always know it. “Our physiological functions are still adapted to it.  During everyday life, a feeling of comfort can be achieved if our rhythms are synchronized with those of the environment.”

Muskogee-Creek Elder Bear Heart shared a Native American teaching about trees:

 “It’s amazing what you feel from a tree.  It can give us energy. When we take long hikes in wooded areas, we often put our fingertips on the ends of the cedar or the pine needles. Just standing there touching them, you’re going to feel energy come to you. Trees are emitting energy all the time.  Every needle of the tree, every leaf, is trying to make the atmosphere breathable for us. That’s why my people have great respect for trees. The trees are our relatives. We call them ‘tall standing brothers.’ “

 And the benefits extend to water, too.  Members of Bear Heart’s tribe would hang a bucket of water in a tree for a day to purify it, draping cheesecloth over it to keep debris from falling in.

 “You can take the water to any lab and have it tested, there will be no bacteria in it.  Most of my tribe always hung their water buckets on a tree limb outside.  They might not have known exactly what it did, but they knew that it helped.”

 What can you do when you can’t regularly walk in the woods?

 

  • Spend some time every day outside
  • If you take a vacation, don’t go to a city — go to a natural area
  • Try to get into nature at least one weekend a month
  • Visit a park weekly
  • Garden
  • On city walks, walk under trees, not across fields
  • Go to quiet places
  • Spend time near water [it has healing powers, too]
  • Go camping/rent a cabin in the woods for a weekend  [two nights/three days is optimal]
  • Cedar and cypress trees have been found to be especially beneficial
  • Plant trees
  • Use aromatherapy
  • Fill your house and offices with house plants 

 

Take advantage of the amazing healing powers of forests and the natural world and support their protection.

“We need to save those Elders who cannot speak for themselves — the trees.” –Haida Gwaii, Traditional Circle of Elders

 

Sources for this post include:

 

http://adifferentkindofdoctor.blogspot.com/2010/10/forest-therapy.html

 

“Take Two Hours of Pine Forest and Call Me In The Morning”

 

 

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When You Have the Right Vibe, It’s Not a Coincidence: Synchronicities, Energy Healing, and Other Strangeness in the Field

With little spare time as of late to devote to original posts, here’s hoping selections like this one provide some unique food for thought…

 

lightning.jpg

 

The following is excerpted from Active Consciousness: Awakening the Power Within [1], recently released from R.L.Ranch Press.

One piece of evidence for the holographic nature of nonstandard fields that have been proposed in recent years — the zero-point field (a candidate for the unified field [2]), the psi field of psychic phenomena, Ervin Laszlo’s Akashic field [3], and the morphic field proposed by Rupert Sheldrake [4] — is that they all share a common feature: sensitivity to similarity in vibration.

If a holographic image has many different holograms embedded within it, shining a laser of a specific frequency upon it will cause only those holograms made with lasers of the same frequency to stand out.  That’s because things with the same vibration naturally resonate and reinforce one another — just as two violin strings at the same pitch resonate with one another. This property of resonance has [also] been used to explain how each of us might interact with mysterious fields like the psi or Akashic fields… People pick up only that with which they personally “resonate.” Each individual’s resonant frequency, determined by their life experience, physical body, and energy body, limits what they can perceive.

Biologist Rupert Sheldrake’s theory of morphic resonance also depends upon similarity in vibration. Members of the same species, being “on the same wavelength,” are able to tap into information that pertains uniquely to them. And while members of an entire species might be able to tune into a fairly broad spectrum of frequencies (think of Carl Jung’s notion of the collective unconscious that humans supposedly tap into [5]), smaller, more tightly connected groups — such as members of the same family or loving couples — resonate in more focused zones of vibration; they have access to their own “private frequency.” In fact, Sheldrake goes even further and suggests that morphic fields can explain how human memory operates. Instead of being stored in our brains, he suggests that memories are stored in the morphic field. Our brains then pick them up via resonance, like radios tuning to their own private stations.

The existence and importance of similarity in vibration has also popped up in psi experiments. For example, individuals gifted at psychokinesis — the ability to affect physical objects with the mind — have described the experience as a feeling of resonance with those objects. A fascinating body of evidence has also been uncovered by Dean Radin and his colleague Roger Nelson at Princeton’s PEAR lab… [R]esearchers at PEAR found that connected couples can influence random event generators (REGs) more effectively than individuals working alone. Because of this phenomenon, Radin and Nelson decided to test for even larger field effects by using these random devices as “antennae.” First they placed REGs at events where people were all focused on the same thing and therefore “vibrating” similarly-for example, at music festivals, religious events, and even at the Academy Awards. The results were as predicted; these venues did indeed cause the machines’ outputs to deviate from the norm [6, 7].

Then, in 1997, they decided to place REGs at fifty locations all over the world, run them continuously, and see if they could pick up on major world events. The results were astounding. Over the next ten years, Radin and Nelson studied the machines’ reactions to 205 major world events and discovered that they did indeed respond to events that were intense on a global level — especially those that were tragic. The most striking effects occurred in response to the events on 9/11, which caused the largest daily average correlation between the machines’ outputs. Even more amazing, this correlation became noticeable a few hours before the first of the twin towers was hit! [8, 9] An instance of collective precognition?

Whereas world events less horrific than 9/11 probably evoke more varied vibratory responses in people (and therefore do not resonate and amplify each other as well), truly frightening events tend to evoke a more common, coherent response. As this study showed, when nearly all of the people on Earth “got onto the same wavelength” on 9/11, even machines noticed…

 

Synchronicity and Fields of Meaning

Similarity in vibration has also been used to explain the phenomenon of synchronicity — “coincidences” of seemingly unrelated events that share a common meaning… [A] well-known illustration of this phenomenon was described by psychiatrist Carl Jung, the originator of the notion of synchronicity [10]. One of Jung’s patients was recounting her dream about a golden scarab beetle when he heard a rapping on the window. When he opened it, a rose chafer beetle — the insect most similar to a scarab in Jung’s region — flew into the room. Jung quickly put two and two together. He realized that the mythological meaning of the scarab — an ancient Egyptian symbol for rebirth — was highly pertinent to his patient’s problems. And this was also the reason why the insect had appeared in waking life.

The phenomenon of synchronicity demonstrates a key point — the universe may not be operating like a cold, meaningless machine after all. Instead, the reality we experience each day may be flooded with fields of meaning. One field might embody the horror and violence of 9/11. Another field might be associated with a hope for rebirth. Each field of meaning has a particular vibration to it, and objects, individuals, emotions, dreams, and events with similar vibrations will tend to resonate with one another and then co-occur. This is what creates synchronicities. In fact, various theories of quantum physics require the existence of synchronicities [11]…

Think about it. There may be another fundamental mechanism at play in our universe besides cause and effect. Most of us think that everything that occurs in our world is due to some causal mechanism.  A causes B causes C. However, synchronicity — the co-occurrence of events within the same field of meaning — may be another fundamental reason why things tend to happen. Many things in life that we think are due to cause-and-effect or mere coincidence may actually be due to synchronicity.

Here’s an example that occurred while I was writing this book. My husband Steve and I had long admired Rupert Sheldrake’s work on morphic fields but had never met him. To us, he was a brilliant scientist living far away in England. However, in September 2008, just as I was working on the section of this book that describes his work, Steve got word that Sheldrake would be giving a talk at his research laboratory at Sun Microsystems. Now please understand; talks about things like the morphic field are not commonplace in computer research labs. In fact, Sheldrake’s talk was poorly attended. But it just so happened that one of the lab’s researchers had met Sheldrake in Scotland and had invited him to speak the next time he was in our area. When Steve heard about Sheldrake’s visit, he asked if I could also attend, and we both received an invitation to have lunch with him the next day. Before I could even finish writing about Rupert Sheldrake, I was sitting and having lunch with him! Coincidence? Or synchronicity?…

 

A Meaningful Cure

The powerful influence of similarity in vibration has also made its way into healing. In fact, it is the very foundation of homeopathy — an alternative medical system originally developed in Germany in the early 1800s. The word “homeopathy” literally means similar (homeo) suffering (pathy), and practitioners of homeopathy choose medicines for their patients based on a principle of cure called the Law of Similars. This principle can be described as follows:

If a substance is shown experimentally to cause a specific pattern of emotional, physical, and behavioral symptoms in healthy test subjects, then that substance can be prepared so that it can cure individuals suffering from the same pattern of symptoms.

In other words, homeopathy is the science of healing based on similarity of vibration. The Law of Similars essentially says: “likes cure likes.” Bring two things of like vibration together — a remedy and a patient — and the effect will be a cure of the patient’s disease.

Here’s a simple illustration. We all know the common effects of drinking coffee:  wakefulness, a mind full of thoughts, excited happiness, acute senses, and sometimes heart palpitations and diarrhea. These symptoms are manifestations of the vibration of coffee, and coffee imparts these qualities to those who drink it. Now, if a patient comes to a homeopath seeking help for chronic insomnia, and their insomnia is characterized by an overactive mind, excitement, acuteness of the senses, heart palpitations, and diarrhea, it is likely that the homeopath will prescribe Coffea Cruda — a remedy prepared from coffee. That’s because this patient manifests the same vibrational qualities as coffee. And if the remedy is truly homeopathic to the patient — that is, if coffee’s symptoms match his or her overall emotional, mental, and physical state — it has the potential to completely cure their insomnia, not just palliate it as a sleeping pill would do.

Of course, the most controversial thing about homeopathy is not the Law of Similars, but the way in which homeopathic remedies are made. The process, called potentization, involves a sequence of steps in which a substance is repeatedly diluted and vigorously shaken. In fact, for most remedies, these dilutions are so extreme that they do not contain even a single molecule of the original substance! Nevertheless, homeopaths have found that the higher the dilution, the more potent a remedy can be. They believe this is possible because the energetic signature of a substance is captured by the potentization process. In other words, potentization enables the innate vibrational quality of a substance in nature to be unleashed and harnessed. It is this vibration that evokes the symptoms caused by a remedy, and it is also this vibratory signature that enables the remedy to cure a similar vibratory state in a patient. Like vibrations cure like vibrations…

 

Water: A Potent Carrier of Information

Although homeopathy has been the target of skeptics and critics since it was developed by physician Samuel Hahnemann in the early 1800s, open-minded scientists are finally beginning to get an inkling of how the remedies might be working. Recent studies have shown that the encoding of information in homeopathic dilutions is not about their chemical composition; it’s more about the bonding structures between the molecules within them. Apparently, the shaking process (also called succussion) performed during homeopathic potentization is the critical step that develops these structures.

In 2007, a prominent researcher in the field of structured water, Professor Rustum Roy of Pennsylvania State University, showed for the first time that extreme homeopathic dilutions are not mere water, but highly structured arrangements of water molecules. In fact, various types of instruments in Roy’s laboratory were able to pick up the distinct signatures of different remedies, even at levels of dilution in which no remedy substance likely remained [12]. Homeopathic experience has shown that these unique signatures can then be transmitted to dry pills, and that the power and distinct effects of these pills remain stable indefinitely if they are stored properly…

Interestingly, the potentization process can be used to capture the energetic signature of any substance, not just those used to make homeopathic remedies. This has been shown repeatedly by several independent scientists in replicated studies. For example, consider the work of Jacques Benveniste, a French physician and medical researcher in the field of immunology who helped discover platelet-activating factor in 1972. Unfortunately, Benveniste’s career was set upon a rocky course when a colleague encouraged him to study the phenomenon of potentization. His first paper about the subject described how antibodies of immunoglobulin E (anti-IgE) could be potentized beyond Avogadro’s number (the point at which it is unlikely to find a single molecule of a substance remaining in a dilution) and still cause substance-specific effects.

When Benveniste published these results in the prestigious journal Nature in 1988 [13], he came under a barrage of attacks that lasted for the rest of his life. But perhaps this wasn’t surprising. Benveniste’s work had essentially shown that any drug could be potentized and still remain effective. That means that billions of doses of any drug could be produced for pennies — information that drug companies would spend a fortune to attack and suppress. And in fact, there is evidence that a world-wide campaign to discredit homeopathy has been funded by the pharmaceutical industry for this very reason [14, 15].

Despite the attacks on Benveniste and his subsequent loss of government funding in France, he continued his work and came up with even more astounding results. Because he suspected that the potentization process conveys an electromagnetic signal into the water of a dilution, he developed an apparatus that could digitally record it. He then transmitted this signal electronically — via E-mail — to a distant laboratory, and had it “replayed” into water there. Amazingly, the resulting water caused the same effects as the original substance.

Benveniste eventually conducted several blinded experiments using this protocol. He published a paper in the Journal of Clinical Immunology in 1997 that described one such experiment, in which a specific antigen was potentized, recorded, E-mailed to Chicago, and replayed into water in a Chicago laboratory [16]. This water did indeed cause antigen-specific effects on isolated guinea pig hearts. I saw Benveniste present this paper at Stanford University Medical School in 1999. The large lecture hall was standing-room only, but the audience was politely incredulous.

Of course, Benveniste’s new results in what he called “digital biology” were even more mind-boggling and threatening than his original paper in Nature. Not only could billions of doses of a substance be prepared cheaply using potentization, but its signature could be E-mailed and imprinted into water essentially for free… Despite the fact that other initially-skeptical scientists have successfully replicated his work [17, 18], acceptance of Benveniste’s work remains for the future. Perhaps, with the growth of a new consciousness in the scientific community, that future will arrive sooner rather than later. Indeed, in 2009, some new research conducted by Nobel prize winner Luc Montagnier confirmed the same kinds of effects that Benveniste described [19]…

 

The Meaning of Disease

The power of potentization is indeed one of the landmark discoveries of Homeopathy. It provides us with a method for capturing the energetic signature of any substance in nature. But perhaps even more significant is homeopathy’s therapeutic principle, the Law of Similars — because it says something specific about how fields of meaning operate and interact. There may even be a direct relationship between the Law of Similars and synchronicity.

The late psychiatrist Edward Whitmont was a student of Carl Jung and eventually became a homeopath. In his book, Psyche and Substance, he speaks at length about the relationship between homeopathy and synchronicity [20]. Psychiatrists have long known that patients sometimes alternate between specific physical symptoms and specific mental or emotional symptoms. In fact, when mental symptoms are present, physical symptoms often vanish, and vice versa. This phenomenon is an illustration of the fundamentally psychosomatic nature of disease — that disease manifests in both the psyche (mind) and soma (body)…

Homeopathy and other holistic medical systems have long recognized that disease is a body-mind affair. That is why each patient manifests a unique pattern of mental, emotional, and physical symptoms — a pattern that is an outward representation of his or her vibratory state. As Whitmont points out, each homeopathic remedy is also associated with a vibration… The Law of Similars then states that bringing together the vibratory pattern of a patient and the similar vibratory pattern of a remedy can be curative. The reason this is true, Whitmont suggests, is synchronicity… Homeopathic remedies are curative because they share the same synchronistic field as a disease and therefore can replace it within a patient’s body. Hahnemann proposed essentially the same explanation in the early 1800s for the operation of his remedies upon what he called the dynamis or vital force — the energetic etheric field that encompasses the physical body.

The fact that homeopathy has worked for millions of people for 200 years says a lot about the power of the Law of Similars. But it also says something about fields of meaning and their relationship to us in disease and in health. Just as the dream of the golden scarab said something meaningful about the psychological state of Jung’s patient, holistic practitioners recognize that each person’s unique manifestation of disease is not merely the result of genetic inheritance or the accidents of life — it is a reflection of a field of meaning vibrating at the core of their being.

 

Paranormal Medicine?

A couple of other phenomena witnessed in the homeopathic world are worth mentioning. Because they border on the paranormal, they are rarely openly discussed. Both tend to occur during provings — the homeopathic drug trials. The object of these trials is to see what pattern of symptoms a substance will create in healthy volunteers. Today’s provings are conducted using modern techniques like double-blinding and placebo controls. Thus, some test subjects (called provers) are given placebo while others are given the actual remedy. Since the trials are also blinded, neither the provers nor their supervisors, who collect symptom information, know who has been given a real remedy or a placebo, nor the identity of the substance being tested. Nevertheless, the following kinds of phenomena have been observed during many trials.

First, it has been noticed that the moment a prover forms the intention to participate in a proving, they often begin to experience symptoms that are later found to be characteristic of the remedy — long before the trial actually begins. While this doesn’t happen to all provers, it happens frequently enough to be noteworthy. By simply intending to join a remedy trial, a prover may enter into the field of meaning of the remedy substance. Just as paranormal phenomena often defy the normal constraints of time and space, the fields of meaning created by homeopathic remedies may as well.

The second remarkable thing about provings is that the symptoms developed by provers often directly reflect the nature of the substance from which a remedy is made. This is most obvious in the case of remedies made from animal substances… Consider, for example, the blind proving of Androctonus conducted in 1985. Even though the provers did not know that they were taking a remedy made from scorpion venom, they developed the following kinds of symptoms: overconfidence; contemptuousness and defiance; lack of feeling and cruelty; quarrelsomeness and deceitfulness; the delusion that they were about to be assaulted and a malicious desire to injure others; suspiciousness; a lack of impulse control; anxiety and fear that is ameliorated by walking around; aversion to company; and a feeling that one is alone or separated from the world [21].

Notice how evocative many of these symptoms are of scorpions — violent, cruel, and antisocial. Indeed, this remedy has been effective in treating patients with serious mental illness. In my book about homeopathy, Impossible Cure, I describe the case of one man who, thanks to Androctonus, experienced a cure of severe allergies and headaches, as well as a significant lessening of arthritis, high blood pressure, and diabetes. The man was an avid hunter, obsessed with guns and knives. He told his homeopath how he would wait until his prey came to him and how he could sense and communicate with them. Interestingly, scorpions also let their prey come to them, and they can accurately detect their victim’s location by sensing their vibrations. After taking Androctonus, this hunter was not only alleviated of his physical problems, but he also became much less interested in his extensive collection of weapons [22].

Think of it. The process of potentization may provide us with a method for accessing the very essence of the natural world. Just as Merlin the Magician showed the future King Arthur what it was like to be a fish or bird, a prover who takes a potentized remedy may learn what it’s like to be a scorpion, a dolphin, a flower, or even a mineral. Our entire universe may be intricately and intimately interconnected through vibration and meaning.

 

 

 

 

 

REFERENCES

[1] A. Lansky. Active Consciousness: Awakening the Power Within. Portola Valley, California: R.L.Ranch Press (2011), www.activeconsciousness.com.

[2] E. Laszlo. Science and the Akashic Field: An Integral Theory of Everything. Rochester, Vermont: Inner Traditions, p. 47-53 (2004).

[3] E. Laszlo. Science and the Akashic Field: An Integral Theory of Everything. Rochester, Vermont: Inner Traditions (2004).

[4] R. Sheldrake. The Presence of the Past: Morphic Resonance and the Habits of Nature. Rochester, Vermont: Park Street Press, p. 168 (1988).

[5] C. Jung. The Archetypes and the Collective Unconscious. Princeton: Princeton University Press (1981).

[6] R.D. Nelson, et al. “Field REG Anomalies in Group Situations.” Journal of Scientific Exploration, 10(1), pp. 111-141 (1996).

[7] R.D. Nelson, et al. “Field REG II: Consciousness Field Effects: Replications and Explorations.” Journal of Scientific Exploration, 12(3), pp. 425-454 (1998).

[8] R.D. Nelson, et al. “Correlations of Continuous Random Data with Major World Events.” Foundations of Physics Letters. 15(6), pp. 537-550 (2002).

[9] D.I. Radin. “Exploring Relationships Between Random Physical Events and Mass Human Attention: Asking For Whom the Bell Tolls.” Journal of Scientific Exploration. 16(4), pp. 533-547 (2002).

[10] C. Jung. Jung on Synchronicity and the Paranormal: Key Readings. London: Routledge (1977).

[11] R. Rucker. The Fourth Dimension: A Guided Tour of Higher Universes. Boston: Houghton Mifflin Company, p. 186 (1984).

[12] M.L. Rao, R. Roy, I.R. Bell, and R. Hoover, “The Defining Role of Structure (Including Epitaxy) in the Plausibility of Homeopathy.” Homeopathy, 96, pp. 175-182 (2007).

[13] E. Davenas, et al. “Human Basophil Degranulation Triggered by Very Dilute Antiserum Against IgE.” Nature, Volume 333, Number 6176, pp. 816-181 (June 1988).

[14] H. Stevenson. “Quackbusters are Busted!” (July 2010). See: See: http://www.gaia-health.com/articles251/000277-quackbusters-are-busted.shtml.

[15] A. Lansky. “Could This Forbidden Medicine Eliminate the Need for Drugs? Or, Why the Skeptics Love to Hate Homeopathy.” Mercola Newsletter (December 22, 2009). See: http://articles.mercola.com/sites/articles/archive/2009/12/22/Why-Skeptics-Love-to-Hate-Homeopathy.aspx.

[16] J. Aissa, et al. “Transatlantic Transfer of Digitized Antigen Signal by Telephone Link.” Journal of Allergy and Clinical Immunology, 99: S175 (1997).

[17] V. Brown and M. Ennis. “Flow-Cytometric Analysis of Basophil Activation: Inhibition by Histamine at Conventional and Homeopathic Concentrations.” Inflammation Research, 50, Supplement (2), S47-S48 (2001).

[18] P. Belon, et al. “Histamine Dilutions Modulate Basophil Activation.” Inflammation Research, 53, pp. 181-188 (2004).

[19] L. Montagnier, et al.,”Electromagnetic Signals Are Produced by Aqueous Nanostructures Derived from Bacterial DNA Sequences.” Interdiscip Sci Comput Life Sci, 1: 81-90 (2009).

[20] E.C. Whitmont. Psyche and Substance. Berkeley, California: North Atlantic Books and Homeopathic Educational Services (1991).

[21] R. Vermeulen. Synoptic Materia Medica 2. Haarlem, The Netherlands: Merlijn Publishers (1996).

[22] Lansky, Amy L. Impossible Cure: The Promise of Homeopathy. Portola Valley, California: R.L.Ranch Press, pp. 127-129 (2003), www.impossiblecure.com.

Teaser image by snowpeak, courtesy of Creative Commons license.

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Expression of emotion in books declined during 20th century, study finds

I’m not real clear what to make of this but it may suggest our ability to express emotion is declining as technology increases, allowing us to live our lives at arm’s length, as it were…

HANNAH JOHNSON – University of Bristol (U.K.)

The use of words with emotional content in books has steadily decreased throughout the last century, according to new research from the Universities of Bristol, Sheffield, and Durham. The study, published today in PLOS ONE, also found a divergence between American and British English, with the former being more ‘emotional’ than the latter.

The researchers looked at how frequently ‘mood’ words were used through time in a database of more than five million digitised books provided by Google. The list of words was divided into six categories (anger, disgust, fear, joy, sadness, surprise) previously used by one of the researchers, Dr Vasileios Lampos, to detect contemporary mood changes in public opinion as expressed in tweets collected in the UK over more than two years.

Dr Alberto Acerbi, a Newton Fellow in the Department of Archaeology and Anthropology at the University of Bristol and lead author of the paper, said: “We thought that it would be interesting to apply the same methodology to different media and, especially, on a larger time scale. We were initially surprised to see how well periods of positive and negative moods correlated with historical events. The Second World War, for example, is marked by a distinct increase in words related to sadness, and a correspondent decrease in words related to joy.”

In applying this technique, the researchers made some remarkable discoveries about the evolution of word usage in English books over the past century. Firstly, the emotional content of published English has been steadily decreasing over the past century, with the exception of words associated with fear, an emotion which has resurged over the past decades.

They also found that American English and British English have undergone a distinct stylistic divergence since the 1960s. American English has become decidedly more ‘emotional’ than British English in the last half-century.

The same divergence was also found in the use of content-free words, that is words which carry little or no meaning on their own, such as conjunctions (‘and’, ‘but’) and articles (‘the’).

Dr Acerbi said: “This is particularly fascinating because it has recently been shown that differences in usage of content-free words are a signature of different stylistic periods in the history of western literature.”

This suggests that the divergence in emotional content between the two forms of English is paired by a more general stylistic divergence.

Co-author Professor Alex Bentley said: “We don’t know exactly what happened in the Sixties but our results show that this is the precise moment in which literary American and British English started to diverge. We can only speculate whether this was connected, for example, to the baby-boom or to the rising of counterculture.

“In the USA, baby boomers grew up in the greatest period of economic prosperity of the century, whereas the British baby boomers grew up in a post-war recovery period so perhaps ‘emotionalism’ was a luxury of economic growth.”

While the trends found in this study are very clear, their interpretation is still open. A remaining question, the authors say, is whether word usage represents real behaviour in a population, or possibly an absence of that behaviour which is increasingly played out via literary fiction. Books may not reflect the real population any more than catwalk models reflect the average body.

Dr Acerbi concluded: “Today we have tools that are revolutionising our understanding of human culture and of how it changes through time. Interdisciplinary studies such as this can detect clear patterns by looking at an unprecedented amount of data, such as tweets, Google trends, blogs, or, in our case, digitised books, that are freely available to everyone interested in them.”

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Could the Sea Be Conscious?

Research Reveals how Tiny Plankton Behave Like a Marine “Megamind.” 

DAMIEN GAYLE – The Mail (U.K.)

Little by little science is confirming that all life is interconnected and interdependent…


U.S. researchers have discovered communities of infinitesimal creatures in our oceans react in unison to changes in their environment.

The links between them are not well understood, but findings suggest the creatures rely on each other to almost the same extent as the different cells in a human body.

MEGAMIND:

Despite the amazing diversity of marine microbes, a new research paper shows that many different groups work together to react in unison to their surroundings

As an example, if one set of the microbes were, say, creating energy through photosynthesis, which would then produce carbon dioxide, another set of microbes would somehow know and react – perhaps preparing to absorb the carbon dioxide.

The open sea contains an amazing diversity of extremely tiny organisms called picoplankton, which include relatively simple life forms such as marine bacteria, as well as more complicated organisms.

Microbiologists who study wild marine microbes, as opposed to the lab-grown variety, face enormous challenges in getting a clear picture of the daily activities of their subjects.

To take a look at these creatures in their natural habitat, researchers from the Massachusetts Institute of Technology and the Monterey Bay Aquarium Research Institute used a new method for collecting marine microbes.

They created a robotic sampling device which dangled beneath the waves to collect samples of one billion microbes every four hours.

Similar to fast photography that stops action, the robotic device ‘fixed’ each sample so that whatever genes the microbes were expressing at the moment of capture were preserved for later study.

After returning the samples to the lab, researchers used cutting-edge analysis techniques to figure out which genes within the microbes were actively being used at different times of day.

This involved sorting through millions of billions of fragments of genetic material and then assigning each fragment to a specific gene and a specific type of microbe.

In so doing they created a time-lapse montage of the daily labours of a range of microbial species over a two-day period.

A research vessel drifts near the buoy supporting the Environmental Sample Processor used to collect microbes for the experiment. Inset shows the yellow float with the ESP pressure housing suspended in the water

‘A naturalist like Sir David Attenborough can follow a herd of elk and see how the elk’s behavior changes hour to hour, day to day and week to week,’ said Edward DeLong, professor of environmental systems at MIT.

Using their robot microbe collecting device, researchers were able to gather samples of one billion microbes every four hours and keep them ‘fixed’ at the moment of collection.

This meant that whatever genes the microbes were expressing at the moment of capture were preserved for later study in the lab.

Microbes are extraordinarily sensitive to slight environmental changes, altering their gene expression rapidly in response to fluctuations in temperature, light, nutrient availability and other environmental variables.

Because of this, the genes they express tell a story about their habitat and their interactions with it.

In essence, changes in their gene expression provide information on the good times and the bad times they experience.

In a sense, each naturally occurring microbe is a living sensor and the researchers can read the sensors’ outputs by studying their gene expression.

By studying these environmental responses the MIT/MBARI team were able to make completely new findings about the behaviour of the creatures.

‘But we haven’t been able to observe naturally occurring microbes with that kind of resolution until now.’

Professor DeLong, who is lead author of a paper in the Proceedings of the National Academy of Sciences detailing the research, added: ‘We’ve essentially captured a day in the life of these microbes.

‘As little as three years ago, I wouldn’t have even have considered it possible to get such a high resolution picture of microbial population dynamics and activity in the “real world”.’

The montage showed photosynthetic microbes, which create the oxygen, energy and organic carbon used by the rest of the food web, ramped up their light-utilising activities in the morning and powered those down at night, just as their domestic brethren do in response to light and dark in the lab.

But the underwater scenes also showed something scientists had never seen before.

Non-photosynthetic, carbon-eating microbes of very different species displayed synchronised, rapidly varying metabolic gene expression – despite the fact that they came from groups as different as humans and fungi.

Some of the genes simultaneously expressed by different species shared the same function – for instance, genes associated with growth or respiration.

Others encoded very different functions, mirroring the varied metabolic capabilities of the disparate species.

‘We’ve essentially captured a day in the life of these microbes’: Researchers readying the robotic device connected to a buoy for its two-day sampling journey off the coast of California

The researchers hypothesised that all these microbes were reacting to the same environmental changes, but that different groups of microbes were responding in different ways.

Although the researchers cannot tell exactly which environmental changes the microbes were responding to, they suspect that the different groups of microbes were working together to obtain different types of food.

For example, some picoplankton could have been consuming large organic compounds such as proteins and fats. In the process, they could have produced simpler organic compounds, such as amino acids, which were then released into the surrounding seawater and consumed by other picoplankton.

‘These results show a surprising amount of coordination between marine microbes,’ said a spokesman for the Monterey Bay Aquarium Research Institute.

‘They also suggest that, as in the food webs of larger organisms, many different groups of marine microbes rely on each other to survive on a day-to-day basis.

‘This could help explain why so many species of marine microbes are difficult or impossible to grow by themselves in the lab.’

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Enlightenment: Is Science Ready to Take it Seriously?

By the sound of this article appearing in PSYCHOLOGY TOMORROW, possibly yes. Science is finally confronting, to the great discomfort of many scientists, the nonlocal aspect of consciousness. The new paradigm that is emerging is going to change our world.

| Jeff Warren | November 2012 – Issue 3 | 37 Comments

I’m not given to making grand predictions, but in this case I can’t resist: the very real spiritual transformation at the heart of mysticism is about to explode into the secular mainstream, and the consequences may just revolutionize our scientific understanding of the mind.

Yowzer! No doubt the reader’s New Age flapdoodle-detector is now shrieking. Bear with me. Let’s first get the tricky business of defining enlightenment out of the way.

For expediency’s sake, I’ll define enlightenment as a complex and multi-faceted process by which the mind comes to know – and over time rest more securely in – its own ground. As this happens, our habitual sense of being a separate and bounded self begins to fade. Ultimately, the person for whom this happens no longer feels themselves to be an autonomous entity looking out at an external world; rather, they feel themselves, more and more, to be an intimate part of that world’s humid expression, an unfolding natural process no different than anything else in nature. As a result, practitioners report a liberating sense of freedom, ease, spontaneity. The volume of self-referential thought often decreases, although, since enlightenment happens along a deepening continuum, they are still routinely trapped in old habits of dualistic thinking.

Despite the fact that this transformation has been painstakingly described in virtually every contemplative tradition – from Buddhism, Taoism and Hinduism through to the mystical branches of the Western Abrahamic religions – and is the central drama in the lives of thousands of lucid and intelligent human beings, here in the West there is zero mention of the phenomenon in any of our bastions of intellectual respectability. You’ll never read about spiritual enlightenment in a Malcolm Gladwell book, or the pages of The New York Review of Books. This is true even in most Western Buddhist books, where enlightenment may be mentioned as a general principle or orientation, but almost never as a tangible transformation that happens to real 21st-century human beings.

The reason for this probably has to do with accessibility. The first American Buddhist teachers, most of them operating out of the Insight Meditation Society (Joseph Goldstein, Sharon Salzberg, Jack Kornfield and others), acted as skillfully as possible to bring the benefits of meditation to a large secular audience. Given how skittish Western intellectuals are around religious themes, the last thing you’d want to do here is start raving on about mystical oneness. There is also a lively debate in the spiritual world about the advisability of even mentioning different states and stages. On the upside it can help orient practitioners within often strange and difficult experiences; on the downside it can burden them with unrealistic expectations of “progress” that end up getting in the way. Compounding this, there are whole schools of contemplative thinking who argue that all of us are already enlightened; we have no where to go and nothing to do.

The majority of old-guard U.S. Buddhist teachers erred on the side of caution; as a consequence most of their books are filled with sensible soft-dharma insights gently shaped to fit our general Western model of psychotherapy. There are exceptions, and those exceptions, I’d like to argue, are about to become the new rule.

There is a new spirit of openness, for instance, in both the culture of spirituality and the culture of science.  One spiritual Trojan horse is yoga. Another is the increasingly popular practice of “mindfulness.” Both of these are powerful spiritual technologies. Most people approach them for practical fitness or stress-reduction reasons, and this is all they ever deliver on. But, for a small percentage, something else happens. They find themselves – deliciously, inexorably, sometimes alarmingly – moving along a course of spiritual development they never expected.

I teach mindfulness meditation, so I have a particular interest here. Mindfulness is the practice of bringing clarity and concentration and equanimity to our moment-by-moment experience. Doctors chirp happily about its secular benefits even as the terrifying specter of loving mystical connectedness pours from the belly of the horse. You can thank Jon Kabat-Zinn for this. His pioneering Mindfulness Based Stress Reduction model is everywhere – over 120 medical centers in the US alone offer mindfulness programs, and there has been a commensurate scientific interest in the subject – official NIH-funded studies on mindfulness have gone from two in the year 2000 to 128 in 2010. Mindfulness in small doses is an immensely helpful way to address stress and anxiety and pain and all kinds of other conditions. Mindfulness in large doses is called vipassana; it rewires the brain and extirpates the sense of a separate self. Come for the raisin, stay for the perspective-shuddering cosmic U-turn. What starts subtle can grow, and, as the brilliant Buddhist teacher Shinzen Young says, “subtle is significant.”

In the multidisciplinary world of consciousness studies, the buzzword is nonduality, a translation of Advaita (literally “not two”), an ancient branch of Hindu philosophy. I’ve presented at two ‘Toward a Science of Consciousness’ meetings, a terrific annual assembly of the biggest names in neuroscience and philosophy of mind, among them Antonio Damasio, David Chalmers, Wolf Singer, Susan Greenfield, Stuart Hameroff and others. For the past few years nonduality has been a popular subject of discussion. There is even a dedicated ‘Science and Nonduality’ conference - now in its fourth year – that features some of the same speakers, many of them offering straight-to-the-bone “Direct Path” instruction in books and DVDs and weekend workshops.

The Internet is the great culprit in all of this. Where once you had to climb a mountain in Tibet to get answers to spiritual questions, you can now find them on Wikipedia, or an easily-arranged Skype call. Enlightenment is the Internet subject par excellence – vague, contradictory, fiercely blogged about by ill-credentialed authorities. It’s no small irony that the very medium that is hopelessly fragmenting human attention is simultaneously offering up some of the necessary tools to heal us – that is, if you can separate the wheat from the chaff.

Within American Buddhism, the heart of this new transparency calls itself “Pragmatic Dharma.” The influential Buddhist Geeks podcast and conference is at the center of it. For the past few years, in popular interviews with dozens of scientists and teachers, they talk openly about different aspects of the awakening process, including frank testimonials of their own enlightenment experiences. This is a culture of learning and experimenting and exploring together. The Geeks believe – as do I – that the reticence and secrecy around spiritual transformation is no longer helpful or productive.

How do we know that all of these self-described enlightened practitioners and teachers aren’t bullshitting us? We don’t. And we won’t until we find some identifying neural signature in the brain, if such a signature even exists. I know several neuroscientists working on this question right now.

In my own case, I have stopped quibbling. People I’ve known for years tell me about their enlightenment experiences and I believe them. I believe them because my curiosity about what may be happening in the mind is greater than my allegiance to an outdated and uninformed scientific consensus. Western psychology is still outgrowing a reactive skepticism towards the subjective anecdote that it inherited from behaviorism. Fortunately, this is changing. These days, there is a growing appreciation among investigators that if you want to understand consciousness – as opposed to just brain activity – you have to start taking first-person reports seriously. This will soon include reports of enlightenment.

Science changes. That’s what it’s supposed to do. How it stands to change from enlightenment is something I’ll address in my next column.

 

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“A Mote of Dust Suspended In a Sunbeam”

Gotta love Carl Sagan…

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“Rules For Being Human”

Things like this are often kinda lame. But I like this one…

1. You will receive a body.
You may like it or hate it but it is yours for the entire time, this time round.

2. You will learn lessons.
You are enrolled in a full time informal school of life. Each day in this school you will have the opportunity to learn. You may like the lessons or think them irrelevant or stupid.

3. There are no mistakes.
Growth is a process of trial and error experimentation. The ‘failed’ experiments are as much a part of the process as the experiment that ultimately ‘works’.

4. A lesson is repeated until learned.
A lesson will be presented in various forms until you have learned it. When you have you can then go on to the next lesson.

5. Learning lessons does not end.
There is no part of life that does not contain its lessons. If you are alive there are lessons still to be learned.

6. “There” is no better than “here.”
When your ‘there’ has become ‘here’ you will simply obtain another ‘there’ that will again look better than ‘here’.

7. Others are merely mirrors of you.
You cannot love or hate something about another person unless it reflects to you something you love or hate about yourself.

8. What you make of your life is up to you.
You have all the tools and resources you need. What you do with them is up to you. The choice is yours.

9. Your answers lie inside you.
The answers to life’s questions lie inside you. All you need is to look inside, and trust.

10. You will forget this.

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Newtown, Conn- Prayers for Peace

In light of last nights televised Interfaith memorializing of the innocent lives lost, and many shattered hearts that remain, I feel moved to carry forward the unifying message…

 

Native African Prayer for Peace

Almighty God, the Great Thumb we cannot evade to tie any knot;
the Roaring Thunder that splits mighty trees;
the all-seeing Lord up on high who sees even the footprints
of an antelope on a rock mass here on Earth.
You are the one who does not hesitate to respond to our call.
You are the cornerstone of Peace.

 

Shinto Prayer for Peace

Although the people living across the ocean surrounding us
are all our brothers and sisters,
Why are there constant troubles in this world?
Why do winds and waves rise in the oceans surrounding us?
I only earnestly wish that the wind will soon puff away all the clouds
which are hanging over the tops of the mountains.

 

Sikh Prayer for Peace

God adjudges us according to our deeds,
not the coat that we wear;
That truth is above everything,
But higher still is truthful living.
Know that we attaineth God when we loveth,
And only victory endures
in consequences of which no one is defeated.

 

Zoroastrian Prayer for Peace

We pray to God to eradicate all the misery in the world;
That understanding triumph over ignorance;
That generosity triumph over indifference;
That trust triumph over contempt;
And that truth triumph over falsehood.

 

Jainist Prayer for Peace

Peace and Universal Love is the essence of the Gospel
Preached by all Enlightened Ones.
The Lord has preached that equanimity is Dharma.
Forgive do I creatures all,
And let all creatures forgive me.
Unto all have I amity, and unto none enmity.
Know that violence is the root cause of all miseries in the world.
Violence, in fact, is the knot of bondage.
“Do not injure any living being.”
This is the eternal, perennial, and unalterable way of spiritual life.

 

Jewish Prayer for Peace

Come, let us go up to the mountain of the Lord,
that we may walk the paths of the Most High.
And we shall beat our swords into plowshares,
and our spears into pruning hooks.
Nation shall not lift up sword against nation-
Neither shall they learn war anymore.
And none shall be afraid, for the mouth of the Lord of Hosts has spoken.

 

Muslim Prayer for Peace

In the name of Allah, the beneficent, the merciful,
Praise be to the Lord of the Universe
Who has created us and made us into tribes and nations.
That we may know each other,
not that we may despise each other.
If the enemy incline towards Peace,
do thou also incline toward Peace.
And trust God, for the Lord is the one that
Heareth and knoweth all things.
And the servants of God,
most gracious are those who walk on the Earth in humility,
And when we address them, we say:
“Peace”

 

Native American Prayer for Peace

Oh Great Spirit of our Ancestors,
I raise my pipe to you.
To your messengers the four winds,
and to Mother Earth who provides for your children.
Give us the wisdom to tech our children to love,
respect, and to be kind to each other,
so that they may grow with Peace of mind.
Let us learn to share all good things
that you provide for us on this Earth.

 

Christian Prayer for Peace

Blessed are PEACEMAKERS,
for they shall be known as the Children of God.
But I say to you that hear,
love your enemies,
do good to those who hate you,
bless those who curse you,
pray for those who abuse you.
To those that strike you on the cheek,
offer the other one also,
And from those who take away your cloak,
do not withhold your coat as well.
Give to everyone who begs from you,
And of those who take away your goods,
do not ask for them again.
And as you wish that others would do to you,
do so to them.

 

Hindu Prayer for Peace

Oh God, lead us from the unreal to the Real.
Oh God, lead us from darkness to Light.
Oh God, lead us from death to immortality.
Shanti, Shanti, Shanti unto all.

Oh Lord God Almighty, may there be Peace
In celestial regions.
May there be Peace on Earth.
May the waters be appeasing.
May herbs be wholesome,
and may trees and plants bring Peace to all.
May all beneficent beings bring Peace to us.
May the Vedic Law propagate Peace all through the world.
May all things be a source of Peace to us.
May thy Peace itself bestow Peace on all,
and may that Peace come to me also.

 

Baha’i Prayer for Peace

Be generous in prosperity,
And be thankful in adversity.
Be fair in judgement

And guarded in thy speech.
Be a lamp unto those who walk in darkness,

And a home to a stranger.
Be eyes to the blind,
And a guiding light unto the feet of the erring.
Be a breath of light to the body of humankind,

A dew to the soul of the human heart,
And a fruit upon the tree of humility.

 

Buddhist Prayer for Peace

May all beings everywhere plagued
With sufferings of body and mind
Quickly be freed from their illnesses.

May those frightened cease to be afraid,
and may those bound be free.

May the powerless find power,
and may people think of befriending one another.

May those who find themselves in trackless, fearful wilderness –
The children, the aged, the unprotected –

Be guarded by beneficial celestials,
and may they swiftly attain a Buddhahood.

 

Universal Prayer

May all beings find a common ground of unity.
May all beings be happy.
May the poor be fed.
May the naked be clothed.
May the thirsty receive the waters of pure light.
May the deaf hear.
May the war-mongers find refuge in peace.
May all beings love one another.
May all children be protected.
May all beings walk in harmony.
May all beings find simplicity.
May all beings realize their true nature.
May all races come together, in brotherhood.
May the blind see.
May the lame walk.
May all beings that are lost find their way.
May all beings that are miserable surrender to truth.
May all beings that are sad find happiness.
May all beings that are unconscious be awakened.
May all beings that are lonely find perfect companion.
May all beings that are mute be able to speak.
May all beings that are uneducated receive knowledge.
May all beings that are weak find strength.
May all beings that are brave be rewarded.
May all beings be happy.
May all beings be enlightened.
May peace prevail in all hearts.

-Amen

 

“Everyone dies, but no one is dead.”

-Tibetan saying

 

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Not Just For Mystics Anymore

The military is discovering and adopting what the mystics, monks and samurai learned empirically through observation and experience a millennia ago. Better late than never!

Marines Expanding Use of Meditation Training

PATRICK HRUBY – The Washington Times
While preparing for overseas deployment with the U.S. Marines late last year, Staff Sgt. Nathan Hampton participated in a series of training exercises held at Camp Pendleton, Calif., designed to make him a more effective serviceman.There were weapons qualifications. Grueling physical workouts. High-stress squad counterinsurgency drills, held in an elaborate ersatz village designed to mirror the sights, sounds and smells of a remote mountain settlement in Afghanistan.There also were weekly meditation classes – including one in which Sgt. Hampton and his squad mates were asked to sit motionless in a chair and focus on the point of contact between their feet and the floor.’

A lot of people thought it would be a waste of time,” he said. ‘Why are we sitting around a classroom doing their weird meditative stuff?’ But over time, I felt more relaxed. I slept better. Physically, I noticed that I wasn’t tense all the time. It helps you think more clearly and decisively in stressful situations. There was a benefit.”

That benefit is the impetus behind Mindfulness-based Mind Fitness Training (‘M-Fit”), a fledgling military initiative that teaches service members the secular meditative practice of mindfulness in order to bolster their emotional health and improve their mental performance under the stress and strain of war. Designed by former U.S. Army captain and current Georgetown University professor Elizabeth Stanley, M-Fit draws on a growing body of scientific research indicating that regular meditation alleviates depression, boosts memory and the immune system, shrinks the part of the brain that controls fear and grows the areas of the brain responsible for memory and emotional regulation.

Four years ago, a small group of Marine reservists training at the Marine Corps base in Quantico, Va., for deployment to Iraq participated in the M-Fit pilot program, taking an eight-week mindfulness course and meditating for an average of 12 minutes a day. A study of those Marines subsequently published in the research journal Emotions found that they slept better, had improved athletic performance and scored higher on emotional and cognitive evaluations than Marines who did not participate in the program, which centers on training the mind to focus on the current moment and to be aware of one’s physical state.

The Army and Marines have since commissioned separate studies of larger groups of troops receiving variations of M-Fit training, the results of which currently are under scientific review and likely will be published in the next few months.’The findings in general reinforce and extend what we saw in the pilot study,” said Ms. Stanley, an associate professor of security studies at the Georgetown School of Foreign Service. ‘These techniques can be very effective in increasing situational awareness on the battlefield, in not having emotions drive behavior, in bolstering performance and resilience in high-stress environments. I’ve seen effects in my own life.”

A former Army intelligence officer, Ms. Stanley served in Korea, Macedonia and Bosnia. Subsequently diagnosed with post-traumatic stress disorder (PTSD), she struggled after leaving the military and enrolling in graduate programs at Harvard and the Massachusetts Institute of Technology. Frustrated by the ineffectiveness of prescription medication, she began to research mindfulness and quickly became convinced that the mental and emotional health benefits of meditation could help not only her, but also other service members.Ms. Stanley wrote a paper for the Defense Advanced Research Projects Agency (DARPA), essentially arguing that meditative techniques similar to those used by Buddhist monks were both necessary and appropriate for today’s military – from drone pilots coping with information overload to infantrymen conducting dangerous and stressful counterterrorism and counterinsurgency operations.’

The initial concerns form the military were, ‘Is this going to be a waste of time, and is this going to interrupt my finely honed rapid-action drills?’” Ms. Stanley said. ‘The concerns coming from the mindfulness side were, ‘If you teach them these skills, and they become more open people, will it undermine their ability to armor up psychologically? A few people even wondered if I was trying to make, quote, ‘better baby-killers.’” Undaunted, Ms. Stanley sought support for a pilot program through her connections in the Army – the same Army that in the mid-1980s conducted a Trojan Warrior Project, in which 25 Special Forces soldiers nicknamed the ‘Jedi Knights” received six months of meditative and martial-arts training that helped them perform better than their peers on psychological and biofeedback tests. She found an advocate in Maj. Jason Spitaletta, a then-Marine reservist who was a psychology graduate student in non-military life. Mr. Spitaletta read Ms. Stanley’s DARPA paper and brought it to the attention of his superiors, who agreed to participate in the 2008 study.Over eight weeks of 12-hour days otherwise devoted to mock firefights and exhausting field exercises, 31 Marine reservists were taught breathing exercises and yoga poses, how to focus their attention and how to prevent their minds from wandering. More than once, they could be seen outdoors, sitting cross-legged and practicing meditation.

Amishi Jha, the researcher who evaluated the troops, found that the service members in the program ended up with improved moods and greater attentiveness – and that the individuals who spent additional time meditating on their own saw the biggest improvements.

‘It’s like working out in the gym,” said Ms. Jha, the director of contemplative neuroscience for the University of Miami’s Mindfulness Research and Practice Initiative. ‘Right now, the military has daily physical training. Every day, they get together and exercise. But the equivalent is not given to the mind. The more [these troops] practiced, the more they benefited.”

Brain training

Why the cognitive boost? The answer lies in neuroscience. Previous studies have shown that habitual meditation:

• Changes the way blood and oxygen flow through the brain;

• Strengthens the neural circuits responsible for concentration and empathy;

• Shrinks the amygdala, an area of the brain that controls the fear response;

• Enlarges the hippocampus, an area of the brain that controls memory

• In a recent, incomplete study of Marines taking an M-Fit course – the one Sgt. Hampton participated in – University of California at San Diego and Navy researcher Chris Johnson took blood and saliva samples from the participating service members and used functional magnetic resonance imaging (fMRI) to scan their brains.

• According to a report in Pacific Standard, the troops recovered better from stressful training, while their brain scans showed similarities to those taken of elite Special Forces soldiers and Olympic athletes.

‘Basically, there are parts of the brain that work differently in high performers,” said Robert Skidmore, director of operations for the Alexandria, Va.-based Mind Fitness Training Institute. ‘It’s possible to train our minds to process things differently. With eight weeks of training, working memory capacity increases.”

Essentially the short-term, scratch-pad system we use to manage relevant information, solve real-time problems and regulate our current emotional state, working memory is roughly equivalent to random access memory in a computer and functions on a daily basis like money in a bank account: Use it, and it depletes until it can be replenished.

Heavy cognitive tasks, such as scanning an alley for armed insurgents, require working memory. So do emotional challenges, like dealing with the stress of leaving one’s family for an overseas deployment.

According to Ms. Jha, depleted working memory has been linked to emotional impulsivity, prejudiced behavior, domestic violence and alcoholism.

‘It’s the core resource for regulating your own behavior,” she said. ‘It’s not like your psychological state or mood is separate.”

In the M-Fit study, troops who meditated regularly increased their working memory capacity; moreover, they were more aware of their physical responses to combat stress.

In a fight-or-flight situation – for instance, a firefight – the pupils dilate to take in more information. Blood flows away from the stomach and into the muscles, producing the familiar ‘butterfly” sensation. Heart and breathing rates rise. Stress hormones course through the body.

More importantly, blood flow in the brain is redirected away from the areas that control rational thought and toward the areas associated with instinct and survival.

‘It’s really hard to access rational thought during high-intensity stress situations,” said Jared Smyser, 28, a former Marine who lives in Richmond, Va., and is training to become an M-Fit instructor. ‘All this stuff happens in your body because we’ve evolved to get away from predators. But it’s not really relevant in today’s warfare. You need to be calm, collected, making better decisions.”

According to Ms. Stanley, meditative training can help troops do so by increasing efficiency in the insular cortex, which allows people to rapidly switch between thinking and unthinking states of mind.

‘It can be exercised when we are attending to sensations in the body,” she said. ‘So a whole lot of our course is teaching the ability to track those sensations. People come into the course thinking it will ruin their ability to respond fast in combat, but actually, we’re enhancing their ability.”

In the future, Ms. Stanley said, meditation may become as standard in the military as rifle practice, another way of making troops more effective and resilient. Next year, the Marines will incorporate M-Fit classes into an infantry school at Camp Pendleton, making the program a tentative part of its regular training cycle.

Mr. Smyser, who served in Iraq in 2005, said military mental training is overdue.

‘It absolutely would have beneficial to me [in Iraq],” he said. ‘I was very skeptical at first, but I’ve seen benefits in my own life. I’m interested in working with veterans with PTSD. And if we teach this upfront, we might be able to prevent some of the problems we have to fix afterwards.”

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Are Pain And Suffering The Same?

Pain and suffering are often used interchangeably. Suffering and pain are also linked in much psychological and spiritual literature across traditions. Nevertheless, pain and suffering differ greatly. To be sure, to suffer is to be in pain, but to be in pain is not necessarily to suffer.

Pain is fundamentally unpleasant sensation. Suffering on the other hand may be thought of as something we do with our pain, conscious or not. Pain more often also necessary, especially in its alerting and awakening capacity. It gets our attention. Suffering, as Buddhism teaches, is both an unavoidable aspect of life and something that can be overcome.

When we cannot sufficiently distract ourselves from pain, we may allow it to morph into suffering. How? By making an unpleasantly gripping and repetitious story in which our hurt all but automatically assumes the throne of Self. In so doing we may over-identify with our pain, entrapping ourselves not only in the pain but also in our conceptualization of it.

Where pain is consciously felt hurt, suffering is often the conversion of that hurt into some level of false-self identity- wherein we‘re likely so occupied by our hurt role that we’ve little or no motivation to stand apart from or illuminate it.

In the perspective-suffocating grip of suffering, pain itself mostly stagnates, like an unwanted but nevertheless space-hogging exhibit in an art gallery. It’s not really seen, not touched, not accessed. We may feel close to our pain when we’re actively suffering, but it is not the kind of closeness that heals or liberates. It is an unwelcome proximity, through which we amplify our suffering, if only due to our desperation to be elsewhere. Addictions and compulsions of all kinds reinforce this cycle well.

The degree to which we turn our pain into suffering is the degree to which we obstruct our healing. When we’re busy suffering, we are without healthy detachment, removed from the naked reality of our pain- our attention being far more focused on the storyline than on the non-conceptual rawness of our pain-  but not removed in the perspective-granting way that helps us focus more clearly on what’s actually going on.

As such, suffering is unhealthy or dysfunctional separation from our pain. Suffering is pain that’s gone to mind, and doing time in mental cells. One of the clearest markers of suffering is the amount of time spent repetitiously thinking about it. As we step back from our suffering, we start to see through our role as the sufferer, and our identification with and investment (previously unconscious) in that role.

We might still be hooked, but less so as we move closer and closer to the bare reality of our pain. The more intimate we are with our pain, the less we suffer, bringing to mind the Rumi passage about the cure for pain being in the pain.

To work effectively with our suffering, we need both to stand apart from its script to more clearly bring it into focus, and, to cease distancing and distracting from our pain. Suffering may seem to keep us near to our pain, but it actually keeps us from getting as close to it as we need to be if we are to live a more liberated life, or, insofar as suffering is identification with the “fear-self,” liberation from the lie, as author Eric Gross put it.

When we turn on the lights, the dramatics and illusions of suffering become transparent. Then the uncensored reality of our pain gets our full attention, particularly at the level where it is what it really is at the root level: unpleasant sensation. Then we can enter our pain with care, clarity, and precision, getting to know it from the inside.

Often when we say we are in pain, we are rather only closer to our wound than we’d like. We are then still outside it, cut off from its depths, still removed from its deeper interiority. It’s in the conscious and compassionate entry into our pain that we begin to find some real freedom from our suffering. Our hurt may remain, but our relationship to it will have changed to the point where it’s no longer the same problem to us, and in fact may even become a doorway.

But the cage door is open already, as we see if we risk turning around, away from the screens upon which our suffering projects its stories. Then we begin to awaken, to exit from our entrapping dreams. Awareness upstages suffering, dissolving its grip on us, taking us to the heart, the core; to the epicenter of our pain.

And there, in that place of hurt, we meet not more hurt, but more us, more Self. And more healing, more peace, more acceptance and welcome. Thus we begin freeing ourselves from our suffering. Thus do we become capable of dealing more sanely with our pain. Thus do we increase the odds that our pain will serve rather than obstruct us, personally and collectively.

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