meditation

Finally Found What We Were Looking For

Quenching that Spiritual Thirst

I have been keeping up  my regime of getting more spiritually fit – went to mass and then a meeting.

I have also been doing a lot of walking too (approx 5 miles a day).

Although I still blog on the neuropsychology of addiction on my other blog (kinda alcoholic having two blogs isn’t it?) http://insidethealcoholicbrain.com/ my heart and soul is moving noticeably back into the world of recovery and doing recovery.

My head has been learning what my heart knows already.

Not just turning up at a meeting and sharing my experience and insights but also doing low level service, like always helping clear up after the meeting, stacking chairs, moving tables etc.

I have also enjoyed talking to newcomers. It has been fascinating meeting people where they are at.

Rather than using my memory banks to relate my stories of treatment and recovery,  I am more interested in their own spiritual journeys of self discovery.  I kinda feel excited for them.

It is always spiritually nourishing to see people suddenly get it, to see the light of recognition and acceptance of their condition start shining a new light in their eyes. The beginnings of psychic change and a spiritual awakening about their condition.

I go to chapel  but rarely see this type of transformation. Perhaps the people at mass aren’t as spiritually ill as us? I am not so sure sometimes.

I shared this with an earthling/normie who had some experience of 12 step groups and she agreed most enthusiastically that the conversions one sees in 12 step groups appears more profound than any she experienced in chapel.

It makes one think this – how is is that a hopeless drunk can suddenly be so dramatically altered in his or her views of the world and those in it. How come they can come to accept a higher power in their lives so readily? Almost as if they had some strange disposition towards this?

Is this part of the gift of desperation? Is it partly an acceptance of seeing it work in others and this encourages one to explore this themselves?

Is it because there is close link about being humiliated by alcohol and the necessary ego deflation which leads to humility (for me humility is tied up with accepting one needs help and then asking for and receiving it)?

When i came to AA I was determined not to do the God thing but I intuitively understood the spiritual thing.

I had been a practicing Buddhist on and off over a decade or more and firmly believed that all suffering comes from an attachment to the self. I still do.

Hadn’t I already been looking for a spiritual solution to my problems?

 

 

Both my parents were very religious and both had issues with alcohol (my father before I was born) and drugs (Valium in my mothers case). In fact my parish priest was an alcoholic and my father would have to go the the parish house at least half an hour prior to mass to make sure he was sober enough to take mass. A beautiful man he was too, our local priest but an active alcoholic.

Was I born into this world with a spiritual thirst, a thirst for communion with the infinite, something beyond the self, with the divine in order to escape the often emotionally painful limitations of the self?

Has it always been necessary for me, spirituality? Does in balance my inherent lackings?

Before I went to mass I meditated for half an hour. I used this Christian meditation where I simply lie in a corpse position on my back and wait or God’s Grace. Sometimes I utter the words “Come Holy Spirit Come” and give myself wholly to His Grace.

Then I have this creeping feeling of peace, of stillness, of quiet.

I have some of the thoughts I normally have but they do not effect me, they are no longer exerting any distress and I no longer react to them. They are no longer propelling me out of bed and into some course of action.

They are my thoughts devoid of anxiety, devoid of emotional pain.  But they are still mine but cwtched in the comforting embrace of God.

To be an addict about it – it is like an analgesic, a pain killer in a sense. Like an opiate but without the disappearance from reality, instead remaining still but present in the now, in this moment.

The best way I can help explain further is in relation to the video below where Thomas Merton describes contemplation and mystical union with God.

This helped me a great deal this video because when talking of God we have to be careful we are not creating a self construction of God which leaves us still in the finite parameters of self and self delusion.

It is beyond self but it is a realm in which the self communes with that beyond oneself. Thomas Merton explains it better than I ever could!

It is the sense of the infinite, the escape from the attached self, the transcendence that I have always wanted, craved and finally compulsively sought .

Why did I not find it fully before? Why, well I think this is because I had always had this other way of finding transcendence and that was in a bottle or in a drug or in a behaviour.

I could not fully find this divine transcendence until I saw the lies of this chemically created transcendence.

It had always been getting in the way of what I really need, a full God consciousness, full transcendence from self.

After the meeting I stopped and talked with two elderly woman and then walked them up the street to where they were going. We laughing and carrying on, gently making fun of each other, stopping to talk and go on, then stop again and go on, with silly talk and laughter.

We stopped and staggered our talkative ways on the hill to Main Street. Arm in arm with foolish fun. To the outsider we must have looked like we were acting like three drunks would, talking, and excessively gesturing, caught up in waffly exuberance. Slightly intoxicated by our merriment.

I remember thinking this is similar to going out on the town with friends, who mainly were alcoholics too and are mainly now dead.

We could have looked like three drunks who had finally  found what they were looking for!

Drink was never the answer, it got in way of the answer but also kept some of us from killing ourselves while we waited for this answer, His Mercy.

 

God blesses AA!

 

Progress not Perfection

When I need a spiritual “tune up” I go back to basics. I up my meditation, go to more AA meetings and go to chapel more regularly.

I have over the last few years drifted away from what I used to do in terms of my recovery.

I took time out from AA to further my ideas into the neurobiology and neuromechanisms of addiction and I have now come up with theories of addiction which satisfy my understanding of addiction.  I have done with that in many ways.

These theories of addiction can be found here   please read as they may strike a chord with you too and hopefully contribute to your understanding of addictive behaviour.

But this research and time away from AA has had some cost or so may be the case. It depends on how one appraises this and how one appraises the role of mistakes in life, if this was a mistake even?

Are mistakes things to be learnt from, are mistakes also integral to learning a better way of doing things?

In these last few years only going to AA intermittently and nothing like as much as I used to, I have found I have increasingly been living in my head and less in my heart.  I have found it difficult to moderate my research. I have become quite obsessive if not addicted to researching addiction, however ironic this may sound.

Now I have taken time out as I want to change course in my life. I have decided I want to work more closely with my fellow alcoholics, I want to use what I have researched along with what I have learnt in AA in a more practical therapeutic way for myself and for others.

To do so requires me getting more spiritually and emotionally fit.

Today I have meditated after waking and then went to chapel then followed by a AA meeting. I have just  returned and after this will shop, cook tea, walk my dogs, do the clothes washing etc. All mundane compared to high flying research?

High flying research has it’s place but the spiritual programme I want to live has to come first and has to put others first.

I haven’t been doing that as much in reality as I should.

Throughout my research I have not been living in AA and visiting the world from there, I have been living in the world and barely giving AA any time. The reason I have done what I have in recovery and got what I got in recovery is solely down to AA.

AA does not need to be improved or updated. I do!

I went to this meeting today thinking I will be of help to others to be gobsmacked of how much help these other people are to me.

For an egomaniac self proclaimed genius this was such a humbling experience it was painful.

I have drifted off beam, gotten spiritually flabby.

All the shares I heard today where nuggets of genius on how to stay sober, they were living demonstrations of recovery, living demonstrations of living a spiritual life in a way I am not! It was like sitting around a table of spiritual  gurus.

How could I have been so wrong about these people before?

You know why? Because I was too busy being so right about what I thought.

I need to put more work in to get more out of this spiritual way of life.

When I was last in AA in this area I would pronounce that meeting as a sick meeting or that meeting is not doing it properly or that is not AA, or why are they always talking about outside agencies like treatment centres etc…..a controlling madman was what I was looking back.

Today I was completely teachable.

A first!

Everyone who shared was a teacher, everyone is a teacher period. Everyone has something to say, something I can learn from. Everyone!

This is where I am at.

A bit tired, fragile and dealing with the bitter pill of swallowing my false pride and admitting I have been so wrong about so many things.

I really hate to admit it. But there you have it.

There is not a problem out there – it is usually a problem in here, in between my ears, in my head and heart.

Perhaps I needed to step out  and then go back?

Who knows? All I know is that I now have a different attitude to when I was last there.

The worse thing which is also the best thing is that after all this research I can really state  that I can’t be sure I know anything much.

And that is definitely progress!

 

 

How it (Mindfulness) Works? (Part 3)

“Mindfulness Training Ameliorates Addiction by Targeting Neurocognitive Mechanisms

In the third part of this excellent review paper  (1) we look at the empirical evidence is presented suggesting that MBIs ameliorate addiction by enhancing cognitive regulation of a number of key processes.

EMOTION REGULATION

When individuals are unable to marshal effective problem-solving to resolve a stressor, lack of a favorable resolution may lead to deployment of emotion regulation efforts to manage the emotional distress elicited by the stressful circumstance. Neuroimaging research has provided evidence for a reciprocal, dual-system neural network model of emotion regulation comprised of a dorsal brain system (e.g., dlPFC, dACC, parietal cortex) subserving top-down cognitive control, and a ventral brain system (e.g., amygdala, striatum) subserving bottom-up emotional impulses (133–135). Top-down engagement of proactive cognitive control mechanisms regulates negative affect and attenuates the effects of emotional interference on cognition (135–138), and is associated with increased activation of PFC which in turn attenuates amygdala activation (139, 140). Research suggests that dysregulated emotional reactions occur when the reciprocal balance between the relative activation of bottom-up and top-down neural circuits becomes tipped in favor of bottom-up processes (141). A number of studies suggest that mindfulness training may counter this imbalance and augment emotion regulation [for reviews, see Ref. (78, 142)] by restructuring neural function in favor of context-dependent top-down control processes. For example, Goldin and Gross (143) demonstrated that individuals with elevated negative affect at baseline who later received mindfulness training exhibited increased emotion regulatory capacity coupled with greater recruitment of attentional control resources and reduced amygdala activation during exposure to negative, self-relevant stimuli. Thus, by enhancing top-down cognitive control over emotional responses in a context-dependent fashion, MBIs may reduce drug use precipitated by negative affective states.

Importantly, MBIs provide training in cultivating a state of mindful awareness and acceptance of the extant emotional response as a precondition for emotion regulation. While acceptance of aversive mental experience may itself result in reduced negative affect (144), mindfulness training may also exert downstream facilitative effects on cognitive regulation of emotion following the acute state of mindfulness. For instance, mindfulness training may promote cognitive reappraisal, the process by which the meaning of a stressful or adverse event is re-construed so as to reduce its negative emotional impact (125). One theoretical model posits a multi-stage process of mindful emotion regulation (1, 145). According to this model, during an adverse experience mindfulness practitioners first disengage from initial negative appraisals into the metacognitive state of mindfulness in which cognitions and emotions are viewed and accepted as transitory mental events without inherent veridicality. Subsequently, the scope of attention broadens to encompass a larger set of previously unattended information from which new situational appraisals may be generated. By accessing this enlarged set of contextual data, present circumstances may be reappraised in an adaptive fashion that promotes positive affect and behavioral activation. For instance, a newly abstinent alcohol dependent individual might reappraise an affront by a former “drinking buddy” as evidence of their need to build new, sober relationships. In support of this model, recent studies indicate that mindfulness during meditation predicts enhanced cognitive reappraisal (146), which in turn mediates the association of mindfulness and reduced substance craving (147). This context-dependent use of prefrontal regulatory strategy represents a “middle way” between hypo- and hyper-activation of cognitive control resources, thereby preventing resource depletion and untoward rebound effects.

Speculatively, this “mindful reappraisal” process may involve spreading activation in a number of brain networks. Generating the state of mindfulness in the midst of a negative affective state may activate the ACC and dlPFC (148, 149), which could facilitate metacognitive monitoring of emotional reactivity, foster attentional disengagement from negative appraisals, and regulate limbic activation. In so doing, the acute state of mindfulness may attenuate activation in brain areas that subserve self-referential, linguistic processing during emotional experience (e.g., mPFC) while promoting interoceptive recovery from negative appraisals by increasing activation in the insula (113). Metacognitive disengagement from the initial negative appraisal may result in non-elaborative attention to somatosensory information, thereby facilitating the set shifting process of cognitive reappraisal, as brain activations shift from posterior to anterior regions of cortex centered on the node of the OFC. During this process emotional interference is attenuated while alternate appraisals are retrieved from memory and evaluated for goodness-of-fit to situational parameters and demands (150).

The effects of mindfulness-centered regulation of negative emotion might be measured with a standard emotion regulation paradigm [c.f. (137)], in which participants are instructed to use reappraisal to reduce negative affect in response to exposure to aversive visual stimuli [e.g., images from the International Affective Picture System; (151)]. In this task paradigm, mindfulness practitioners may exhibit enhanced reappraisal efficacy, as evidenced by reduced self-reported and psychophysiological responses to aversive stimuli on reappraise relative to attend trials. In that regard, a study employing ERP analysis found that when compared to controls, meditators exhibited significantly greater reappraisal efficacy as evidenced by significantly larger attenuation of brain activity during reappraisal of stressful stimuli in centro-parietal regions subserving attentional and emotional processing (152).

STRESS REACTIVITY

In addition to pro-regulatory effects on emotion, mindfulness training may facilitate neurocognitive regulation of the effects of stress on the autonomic nervous system. As addicts in treatment develop dispositional mindfulness through mindfulness training, they may be more able to engage prefrontal cortical modulation of the sympathetic “fight-or-flight” response via parasympathetic nervous system activation of the “vagal brake,” resulting in increased HRV and heart-rate deceleration in the face of stress or addictive cues (153, 154). Thus, increasing dispositional mindfulness may be reflective of greater neurovisceral integration and flexibility in the central autonomic network (67). This network is comprised of neuroanatomic and functional linkages between central (e.g., PFC and ACC) and autonomic (e.g., vagus nerve) nervous system structures which coordinate the self-regulation of attention, cognition, and emotion while exerting regulatory influences over perturbations to visceral homeostasis (155), such as those that might be evoked in abstinent substance dependent individuals exposed to stressful and/or substance-related stimuli. Mindful individuals may have greater capacity for contextually appropriate engagement and subsequent disengagement of neurocognitive resources in response to the presence and absence of stress and drug-cues. Such autonomic flexibility (156) engendered through mindfulness training may help persons in recovery from addiction adapt to situational demands without succumbing to a stress-precipitated relapse.

This hypothesis is consistent with evidence of the effects of mindfulness on neural function in dlPFC and ACC (149, 157), key structures involved in central autonomic regulation of HRV via downstream influences on the amygdala and hypothalamus (158, 159). Congruent with such findings, MBIs increase parasympathetically mediated HRV to an even greater extent than relaxation therapy (160,161), and decreases sympathetically mediated indices of stress (8), including blood pressure (162), heart rate (163), skin conductance responses (161), and muscle tension (164). These effects of mindfulness-centered regulation on autonomic function may result in improved ability to manage substance cue-reactivity. In support of this hypothesis, a Mindfulness-Oriented Recovery Enhancement intervention for alcohol dependence increased HRV recovery from stress and alcohol cue-reactivity (7). Congruent with this finding, relative to their less mindful counterparts, alcohol dependent individuals with higher levels of dispositional mindfulness exhibited greater attentional disengagement from alcohol cues which predicted the extent to which their HRV recovered from alcohol cue-exposure levels (67). Lastly, persons participating a mindfulness-based smoking cessation intervention who exhibited increased HRV during mindfulness meditation smoked fewer cigarettes following treatment than those who exhibited decreased HRV (165). Thus, addicts who develop dispositional mindfulness through participation in MBIs may become better able to regulate appetitive responses by virtue of enhanced neurocognitive control over autonomic reactivity to stress and substance cues.

The effects of MBIs on cognitive regulation of autonomic cue-reactivity might be measured with a stress-primed cue-reactivity paradigm, in which participants are first exposed to a laboratory stress induction [e.g., aversive IAPS images, c.f. (7); or the TSST, c.f. (132)], then exposed to substance-related cues (either in vivo, imaginally, or images of alcohol or drugs), and finally asked to use mindfulness skills to downregulate the resultant state of autonomic arousal.

References

1. Garland, E. L., Froeliger, B., & Howard, M. O. (2013). Mindfulness  training targets neurocognitive mechanisms of addiction at the attention-appraisal-emotion interface. Frontiers in psychiatry, 4.

How it (Mindfulness) Works? (Part 2)

“Mindfulness Training Ameliorates Addiction by Targeting Neurocognitive Mechanisms

ATTENTIONAL BIAS

Given that drug-use action schemas may be evoked by cues associated with past substance use episodes, activation of addictive habits may be interrupted by re-orienting attention from substance-related stimuli to neutral or salutary objects and events. MBIs may be especially efficacious in that regard. Focused attention and open monitoring mindfulness practices capitalize on attentional orienting, alerting, and conflict monitoring – the fundamental components of attentional control (89, 90). Consequently, studies indicate that mindfulness is linked with enhanced attention regulation (61, 91). For instance, mindfulness training is associated with strengthening of functional connectivity within a dorsal attentional network (92) and MBIs can increase attentional re-orienting capacity, i.e., the ability to engage, disengage, and shift attention efficiently from one object to another subserved by dorsal attentional systems (93, 94). Other studies demonstrate that long-term mindfulness training strengthens alerting (93,95), i.e., a vigilant preparedness to detect and attend to incoming stimuli, subserved by the ventral attentional stream. In addition, dispositional mindfulness is positively associated with self-reported attentional control (68) and behavioral indices of sustained attention capacity (70). Recently, data from a randomized controlled trial indicated that 8 weeks of Mindfulness-Oriented Recovery Enhancement led to significant reductions in attentional bias to pain-related cues in a sample of opioid-misusing chronic pain patients (96).

MBIs may target addiction attentional bias by facilitating attentional disengagement from substance-related stimuli. In support of this hypothesis, a study of alcohol dependent adults in residential treatment identified a significant negative correlation between dispositional mindfulness and alcohol attentional bias for stimuli presented for 2000 ms that remained robust even after controlling for alcohol dependence severity, craving, and perceived stress (1). Hypothetically, alcohol dependent persons higher in dispositional mindfulness might exhibit increased capacity for attentional disengagement from alcohol cues by virtue of enhanced PFC and anterior cingulate cortex functionality, as these brain structures have been implicated in addiction attentional bias (97–99). Concomitantly, the degree to which alcohol dependent individuals higher in dispositional mindfulness were better able to disengage their attention from alcohol cues than their less mindful counterparts predicted the extent of heart-rate variability (HRV) recovery (an index of prefrontal-autonomic regulation) from stress-primed alcohol cue-exposure (67). Mindfulness training may also affect attentional orienting to substance-related cues. Among a sample of alcohol dependent adults in inpatient treatment, Mindfulness-Oriented Recovery Enhancement was found to result in significant effects on alcohol attentional bias for cues presented for 200 ms (7), indicating modulation of automatic initial orienting to alcohol cues [c.f. (23)]. In individual difference analyses, reductions in attentional bias following Mindfulness-Oriented Recovery Enhancement were significantly associated with decreases in thought suppression, which were, in turn, correlated with increases in HRV recovery from alcohol cue-exposure and improvements in self-reported ability to regulate alcohol urges.

Hence, mindfulness training may strengthen the capacity to regulate attention in the face of conditioned stimuli associated with past substance use, countering attentional biases by refocusing attention on neutral or health-promoting stimuli (e.g., the sensation of one’s own breath or a beautiful sunset). Repeatedly redirecting attention from substance-related cues toward innocuous stimuli may foster extinction of associations between substance-related cues and drug-use action schema. This potential mechanism may explain how attentional bias modification among addicts leads to decreased substance use and improved treatment outcomes (100,101). Future research could evaluate the effects of mindfulness training and MBIs on addiction attentional bias with the use of a dot probe task alone or coupled with eye tracking and analysis of event-related potentials (ERPs) to determine at what stage of attentional selection (initial orienting vs. later attentional disengagement) training has significant effects.

CUE-ELICITED CRAVING

The urge to seek intoxication from addictive substances is driven, in part, by reactivity to substance-related stimuli which have been conferred incentive salience, and is magnified by negative affective states. Several studies demonstrate that MBIs can produce significant reductions in craving (4,8,102–105). However, other studies have failed to identify significant reductions in craving among participants of MBIs (7, 106–108).

Mindfulness-based interventions may positively influence craving-related processes in several ways. First, mindfulness training may decrease bottom-up reactivity to drug-related stimuli, as mediated by reduced activation in the subgenual anterior cingulate cortex and striatum during exposure to substance cues (105). Second, mindfulness training may decouple negative emotion from craving. Although negative emotion is a common precipitant of craving and subsequent relapse (109), mindfulness training may extinguish this association, such that an addict experiencing sadness, fear, or anger could allow these emotions to arise and pass without triggering an appetitive reaction. Indeed, substance dependent individuals participating in Mindfulness-Based Relapse Prevention were less likely to experience craving in response to depressed mood, and this reduced craving and reactivity to negative emotion predicted fewer days of substance use (110).

MBIs may also produce therapeutic effects by increasing awareness of implicit craving responses. Tiffany (20) proposed that conscious craving occurs when an activated drug-use action schema is blocked from obtaining the goal of drug consumption. As such, persons in acute withdrawal, persons unable to obtain drugs (e.g., due to lack of funds or availability), or persons attempting to maintain abstinence in the face of triggers may experience an upwelling of craving for substances. In contrast, according to this theory, addicts who are able to obtain and use drugs in an unimpeded fashion would not experience craving. Similarly, persons in long-term residential treatment who are isolated from drug-related cues are unlikely to be conscious of craving. Without awareness of craving, the addict may unwittingly remain in high-risk situations and thus be especially subject to relapse. Indeed, lack of awareness of substance craving has been shown to be predictive of future relapse (111). MBIs may increase conscious access to the appetitive drive to use substances by virtue of their effects on increasing interoceptive awareness (78, 112). In that regard, mindfulness training has been shown to increase activity in the anterior insula during provocations by emotionally salient stimuli (113, 114). The anterior insula subserves interoception and awareness of the physical condition of the body, among other related processes (115). Increased neural activity in the insula during mindfulness meditation may index heightened access to interoceptive information.

In synthesizing the findings regarding attentional bias and cue-induced craving, we suggest that MBIs may restructure attentional bias away from drug-related reinforcing stimuli (e.g., drug-cues, negative affective stimuli) and facilitate the addict’s attempts to deal with associated cravings. We posit that mindfulness-centered regulation of cue-elicited appetitive responses occurs as a result of strengthening frontal-executive circuit-function and enhancing neural communication to the hippocampus and thalamus through formal and informal mindfulness meditation practices. The hippocampus is critical for context-dependent learning and memory – with reciprocal connectivity to brain regions that code for reward (ventral striatum), interoception (insula), affect (amygdala), and thalamus. In turn, the thalamus, a complex structure that is generally considered to serve as a relay station between limbic, striatal, and cortical circuits, contains efferent and afferent projections with striatal, limbic, somatosensory, ACC, lateral and medial PFC, and OFC. Thus, the recovering addict may utilize mindfulness training to become aware of which cues are under the spotlight of attention, and become more sensitive to how those cues may trigger changes in body state and motivation drive.

Hence, mindfulness may increase awareness of craving and thereby facilitate cognitive control of otherwise automatic appetitive impulses. In that regard, a recent study found that participation in Mindfulness-Oriented Recovery Enhancement was associated with decreased correlation strength between opioid craving and opioid misuse, suggesting that mindfulness training may have decoupled appetitive responses from addictive behaviors (8). This mechanism may explain the disparate findings vis-a-vis the effects of mindfulness on craving: because of potential underreporting of baseline levels of craving among individuals with impaired insight into their addiction (34), this increased awareness may confound researchers’ attempts to measure the impact of mindfulness training on craving, resulting in an apparent lack of change in craving over time.

The effects of mindfulness on cognitive regulation of craving might be measured by utilizing neuroimaging methodology (e.g., fMRI) to investigate neural circuitry function while participants attempt to regulate their craving response to salient drug-cues. For example, cognitive regulation appears to decrease cigarette craving concomitant with increased activity in dACC (116) and prefrontal regions coupled with attenuated activity in striatal regions (117). A complementary approach to probing the effects of mindfulness on regulating craving may be to utilize real-time fMRI (rt-fMRI). rt-FMRI involves providing subjects with real-time feedback of the BOLD signal within a brain region of interest (ROI) while they attempt to regulate the response within that ROI. This approach has been used to manage pain (118) and reduce cigarette cue craving in nicotine dependent smokers during smoking cessation (119). Evaluating the effects of mindfulness-centered regulation of craving-related neural circuitry in real-time may include a number of benefits including: (a) directly measuring which circuits are being effectively modulated and which are not; (b) feedback to the subject that will help guide mindfulness efforts; and (c) identifying individual differences associated with differential effects of MBIs on specific neural mechanisms.

COGNITIVE APPRAISAL

Insofar as stress evokes automatic responses and impairs prefrontally mediated cognitive control functions (120), exposure to socioenvironmental stressors may render addicts in recovery vulnerable to relapse (1, 22, 121). Mindfulness training may allay stress-induced relapse by virtue of its stress-reductive effects (122). Although early theorists believed that mindfulness meditation reduced stress primarily by evoking a generalized relaxation response (123), modern research indicates that mindfulness practice may also attenuate stress by targeting cognitive mechanisms (1, 124). One potential target of mindfulness is cognitive appraisal, the process whereby stimuli and their environmental context are evaluated for their significance to the self (125). Appraisals of threat or harm elicit negative emotional reactions coupled with activation of stress physiology. When recurrent, such emotional reactivity biases perception, leading to exaggerated, overestimated appraisals of threat and underestimations of self-efficacy (126), and ultimately, sensitization to future stressors (127).

In contrast, mindfulness, which has been conceptualized as a non-reactive form of awareness (128) may enable the individual to cognitively appraise his or her present circumstances with less emotional bias, and to more accurately assess his or her ability to cope with present challenges (60). Thus, MBIs may impact both primary (rapid and implicit) and secondary (slow and explicit) appraisal processes (125). In partial support of this hypothesis, a recent neuroimaging study revealed that, in contrast to a meditation-naive control group, mindfulness meditation practitioners exhibited decreased reactivity to briefly presented negative emotional cues in frontal-executive brain regions (i.e., dorsolateral PFC) and less deterioration of positive affect in response to cue-elicited amygdala activation (31). These data suggest that mindfulness training may alter the allocation of cognitive resources during appraisal of negative emotional stimuli and attenuate the influence of limbic reactivity on mood state. Other research demonstrates that mindfulness training minimizes emotional interference from unpleasant stimuli [e.g., Ref. (129)]. In so doing, mindfulness training may reduce biases toward negative emotional information processing. Among persons with a history of depression, Mindfulness-Based Cognitive Therapy reduces overgeneral memories (130) and cognitive bias toward negative information (131). Among individuals suffering from chronic pain, Mindfulness-Oriented Recovery Enhancement decreases cognitive bias toward pain-related cues (96). Together, these findings suggest that MBIs may decrease negative emotional bias in initial cognitive appraisal processes, thereby reducing the downstream effects of stress on addictive behavior. As mindfulness-centered regulation enhances cortico-thalamic-limbic functional connectivity, the recovering addict becomes more aware of relations between attention, emotional state, and motivation. This awareness provides an opportunity to deploy cognitive strategies to respond to the environment in a more adaptable context-dependent manner, rather than responding from a pattern of overlearned reactive behaviors.

References

1. Garland, E. L., Froeliger, B., & Howard, M. O. (2013). Mindfulness  training targets neurocognitive mechanisms of addiction at the attention-appraisal-emotion interface. Frontiers in psychiatry, 4.

How it (Mindfulness) Works? (Part 1)

Following on from our previous blog Neural mechanisms of mindfulness meditation we now use abbreviated excerpts form a very good researcher Eric Garland into how possible mindfulness helps repair, via meditation based neuroplasticity, those areas and networks of the brain which are impaired or do not function adaptively  in the addicted brain.

In this review paper, they described how mindfulness-based interventions (MBIs) may target neurocognitive mechanisms of addiction at the attention-appraisal-emotion interface.

“Mindfulness Training Ameliorates Addiction by Targeting Neurocognitive Mechanisms

Empirical evidence is presented suggesting that MBIs ameliorate addiction by enhancing cognitive regulation of a number of key processes, including: clarifying cognitive appraisal and modulating negative emotions to reduce perseverative cognition and emotional arousal; enhancing metacognitive awareness to regulate drug-use action schema and decrease addiction attentional bias; promoting extinction learning to uncouple drug-use triggers from conditioned appetitive responses; reducing cue-reactivity and increasing cognitive control over craving; attenuating physiological stress reactivity through parasympathetic activation; and increasing “savoring” to restore natural reward processing.

Although mindfulness is an English term linked with a set of contemplative practices and principles originating in Asia over 2500 years ago…

MBIs are centered on practices designed to evoke the state of mindfulness, a mindset characterized by an attentive and non-judgmental metacognitive monitoring of moment-by-moment cognition, emotion, perception, and sensation without fixation on thoughts of past and future (60, 61)…During focused attention, attention is sustained on an object while the practitioner alternately acknowledges and lets go of distracting thoughts and emotions. Objects of focused attention practice can include the sensation of breathing; the sensation of walking; interoceptive  feedback about the body’s internal state etc…

Focused attention practices are often the precursor to open monitoring forms of mindfulness meditation. During open monitoring, a state of metacognitive awareness is cultivated wherein mental contents are allowed to arise unperturbed without suppression or distraction while the quality of awareness itself remains the primary focus of attention (61)

Putatively, focused attention and open monitoring emphasize or differentially activate different cognitive capacities during the mindful state, including attentional vigilance, attentional re-orienting, executive monitoring of working memory, response inhibition, and emotion regulation (62).

Engaging in these practices repeatedly over time may induce neural and cognitive plasticity (7); recurrent activation of the mindful state during meditation may leave lasting neurobiological traces that accrue into durable changes in the dispositional propensity to be mindful in everyday life even while not meditating (64).

Germane to the current discussion of neurocognition in addiction, dispositional mindfulness is significantly inversely associated with addiction attentional bias (1) and craving (66), positively associated with autonomic recovery from stress and substance cue-exposure (67), and correlated with various indices of cognitive control (68–70). MBI-related increases in dispositional mindfulness might be mediated through neuroplasticity stimulated by experience-dependent alterations in gene expression (71, 72).

Indeed, cross-sectional studies have demonstrated significant differences in gray matter volume between meditation practitioners and meditation-naïve controls, particularly in regions of PFC that instantiate cognitive control (e.g., inferior frontal gyri) and higher-order associative processing (e.g., hippocampus) (73–77). Moreover, longitudinal research has shown that participants in an 8-week MBI evidenced increased gray matter density in posterior cingulate cortex, temporo-parietal junction, and cerebellum, compared to controls (78), and reduced amygdala volume that correlated with the degree of stress-reduction achieved from mindfulness training (79).

Through focused attention and open monitoring forms of meditation, MBIs exercise a number of neurocognitive processes believed to go awry in addiction. Indeed, MBIs may be fruitfully conceptualized as means of training or exercising prefrontally mediated cognitive control networks which have become atrophied or usurped in the service of drug seeking and use. By strengthening PFC functions and the ability of the PFC to modulate other brain networks in a context-dependent manner, MBIs may provide the global benefit of enhancing neurocognitive flexibility…(e.g., cognitive regulation of automaticity, attention, appraisal, emotion, urges, stress reactivity, reward processing, and extinction learning).

These processes do not operate in isolation; they are linked in mutually interdependent, interpenetrating, recursive networks [for reviews, see Ref. (2, 3)]. MBIs may restructure dysregulated processes by strengthening functional connectivity and efficiency of prefrontally mediated self-regulatory circuits (see Figure2). Below, we propose a number of hypothetical neurocognitive targets that could mediate the therapeutic effect of MBIs on addictive behavior.

FIGURE 2

 

Figure 2. Mindfulness-centered regulation: the central tenet of this model posits that mindfulness-based interventions (MBI’s) may remediate dysregulated habit behaviors, craving, and affect primarily by way of strengthening functional connectivity: (1) within a metacognitive attentional control network (PFC, ACC, Parietal); and (2) between that metacognitive attentional control network and the (a) habit circuit, (b) craving circuit, and (c) affect circuit.

HABIT RESPONSES

Substance dependent individuals typically experience euphoria during initial stages of drug-use. Yet, as experience with the drug increases, the reward associated with drug-taking becomes dramatically attenuated. Despite diminishing returns in positive emotional experiences resulting from substance use, dependent users continue to use their drug of addiction. Undergirded by neuroplastic changes in striatal circuitry, habitual drug-use becomes an overlearned process that can become automatized (12, 80).

Though more investigation is needed to elucidate effects of mindfulness on brain-behavior relations subserving drug-use action schemas, early research on the effects of mindfulness on behavioral measures of automaticity has emerged [e.g., Ref. (82)]. Such research provides a theoretical foundation for the potential efficacy of MBIs for interrupting drug-use action schemas. Hypothetically, mindfulness training may increase awareness of the activation of drug-use action schemas when triggered by substance-related cues or negative emotion, thereby allowing for the disruption of automatized appetitive processes with a controlled coping response.

As posited in our model of mindfulness-centered regulation (Figure 2), mindfulness training may enhance functional connectivity in a cortico-thalamic loop including prefrontal, cingulate, parietal, and dorsal thalamus nodes, strengthening an executive regulatory circuit providing feedback to the striatum and medial temporal lobe. This feedback process is theorized to allow for greater consciousness of thoughts and behaviors that were previously enacted with little conscious awareness.

The practice of mindfulness in daily life is focused on developing awareness of automatic behavior. Indeed, many MBIs prescribe informal mindfulness practices where individuals are instructed to engage in everyday, repetitive tasks (e.g., washing the dishes) with full consciousness of the sensorimotor aspects of the activity. Such informal mindfulness practices are designed to reduce mind-wandering and strengthen conscious control over automaticity.

Potentially as a result of such practices, mindfulness training has been shown to decrease habit behavior (83) and reduce rigid adherence to scripted cognitive responses (82). These findings accord with early theoretical accounts which conceptualized mindfulness meditation as a form of “deautomatization,” whereby patterns of motor and perceptual responses which had been rendered automatic and unconscious through repetition are reinvested with conscious attention (84).

Thus, is plausible that mindfulness training may deautomatize habitual addictive responses through both formal meditations focused on regulating automatic appetitive impulses as well as informal mindfulness practices designed to increase generalized awareness of automaticity. In light of findings suggesting that conscious cognitive control disrupts automatic processing (20, 85–87), mindfulness training may interrupt drug-use action schemas by augmenting top-down control via a frontoparietal metacognitive attention network, facilitating the strategic deployment of self-regulatory processes to reduce or prevent substance use. The effects of mindfulness training on inhibition of habit responses might be indexed with performance on an Emotional GoNoGo task (88), where subjects would be asked to withhold automatized “go” responses in the context of emotional interference from a drug-related (i.e., a drug-related background image) or negative affective stimulus (i.e., an aversive background image).

To be Continued…

References

1. Garland, E. L., Froeliger, B., & Howard, M. O. (2013). Mindfulness  training targets neurocognitive mechanisms of addiction at the attention-appraisal-emotion interface. Frontiers in psychiatry, 4.

Neural mechanisms of mindfulness meditation

Mindfulness is simply paying attention to thoughts, emotions, and body sensations in a non-judgmental manner.Meditation is a platform used to achieve mindfulness. This practice originated from the idea of mindfulness in Buddhism and has been widely promoted by Jon Kabat-Zinn.

Components of mindfulness meditation

Although several components for mindfulness meditation have been proposed, four components have found to be common among most: attention regulation, body awareness, emotion regulation, and change in perspective on the self.[1] All of the components described above are connected to each other.

Attention regulation

Attention regulation is the task of focusing attention on an object, acknowledging any distractions, and then returning your focus back to the object. Some evidence for mechanisms responsible for attention regulation during mindfulness meditation are shown below.

  • Mindfulness meditators showed greater activation of rostral anterior cingulate cortex (ACC) and dorsal medial prefrontal cortex (MPFC).[2] This suggests that meditators have a stronger processing of conflict/distraction and are more engaged in emotional regulation. However as the meditators become more efficient at focused attention, regulation becomes unnecessary and consequentially decreases activation of ACC in the long term.[3]

  • The cortical thickness in the dorsal ACC was also found to be greater in the of gray matter of experienced meditators.[4]

Body awareness

Body awareness refers to focusing on an object/task within the body such as breathing

  • Meditators showed a greater cortical thicknesss [8] and greater gray matterconcentration in the right anterior insula.[9]

 

 

The insula is responsible for awareness to stimuli and the thickness of its gray matter correlates to the accuracy and detection of the stimuli by the nervous system.[11][12] Since there is no quantitative evidence suggesting that mindfulness meditation impacts body awareness, this component is not well understood.

Emotion regulation

Cognitive regulation (in terms of mindfulness meditation) means having control over giving attention to a particular stimuli or by changing the response to that stimuli.The cognitive change is achieved through reappraisal (interpreting the stimulus in a more positive manner) and extinction (reversing the response to the stimulus). Behavioral regulationrefers to inhibiting the expression of certain behaviors in response to a stimuli. Research suggests two main mechanisms for how mindfulness meditationinfluences the emotional response to a stimuli.

  • Mindfulness meditation regulates emotions via increased activation of the dorso-medial PFC and rostral ACC.[2]
  • Increased activation of the ventrolateral PFC can regulate emotion by decreasing the activity of the amygdala.[13][14][15] This was also predicted by a study in which they observed the effect of a person’s mood/attitude during mindfulness on brain activation.[16]

Lateral prefrontal cortex (lPFC) is important for selective attention while ventral prefrontal cortex (vPFC) is involved in inhibiting a response. As noted before, anterior cingulate cortex (ACC) has been noted for maintaining attention to a stimulus. The amygdala is responsible for generating emotions. Mindfulness meditation is believed to be able to regulate negative thoughts and decrease emotional reactivity through these regions of the brain.

 

Changing your Mind, Emotions (and brain) via Mindfulness

Apart for the 12 step program of recovery, the other reasons for me still being alive today are my wife and mindfulness meditation.

All the periods I have struggled in my recovery have coincided with me not meditating properly.

I spent a number of years learning and practicing Vispassana meditation, learning the techniques in a fairly expert way at various 10 day retreats.
Vispassana is also referred to as insight meditation  and forms the basis of the western version of Mindfulness meditation developed by people like Jon Kabat Zin.
What meditation does to the brain has just started to be be fully explored in the last couple of decades.
I can only speak form my own experience. When I meditate I regulate my emotions than when I do not. My emotions seem more modulated, their intensity is manageable and they are much shorter in duration. My stress and distress levels are also greatly reduced and I have better facility for living in the moment, the now.
In the next few blogs I will be further exploring the use of meditation in the treatment of addictive behaviours.

I would urge every one in recovery to at least explore a meditation class to see if it can benefit their recovery too.

Life is much easier when I meditate, less so when I don’t.
The video below is an introduction to the work of  Jon Kabat Zin and The Centre for Mindfulness in Medicine who have been  a visionary force and global leader in mind-body medicine for thirty years and more, pioneering the integration of mindfulness meditation and other approaches based on mindfulness in traditional medicine and health through patient care, academic medical research and vocational training, and in society in general through various outreach initiatives and public service.

 

Getting out of “self” via Prayer and meditation

When I first came into recovery I constantly heard the refrain about “getting out of self” – in fact steps 10-12 help one do so. Step 12, by helping others in recovery and step 11 which encourages prayer and mediation.

Can we get out of “self” by prayer and mediation? I will be dedicating a number of blogs to mediation so will just briefly consider prayer here.

In one study Franciscan nuns had their brains imaged via SPECT which looked at blood-flow in their brains while they were engaged in a type of mystic union called  ‘centring prayer’ which involves opening themselves to being in  the presence of God (and not in “self”).

In centring prayer the nuns had a “loss of usual forms of space  During prayer there was demonstrated increase in blood flow in the PFC inferior parietal and inferior frontal lobes  and a decreased flow in the superior parietal lobe, which is related to feelings of “self”.

Centering-prayer

I mention this type of meditation, also because it is a meditation/prayer that I do myself. Click here for more information on this wonderful prayer technique and how it is used by Fr Frank Keating and 12 step groups  –

I alternate with this and vispassana meditation

which also makes one feel like they are no longer in “self”, that the self is an ephemeral reality, always changing so not static, fixed – the self is thus an illusion in a sense as it is constantly changing. Regardless, of their different origins, both when practiced can transport one to a place seemingly beyond feelings of being in self. The self seems to blend into a widen sense of consciousness without parameters or boundaries such as limited by self.

In this state of being, one can view the fleeting images  of the self dispassionately, not being moved by them or reacting to them. Images of the self dissolve like into snow flakes in snow.

As we we will see in other blogs, meditation also reduces stress, improves neurotransmission in neurostransmitters effected by chronic addiction, e.g. GABA and strengthens neural regions of the brain that are very important to recovery.

The findings of these and other studies of prayer bear some similarity to studies in meditators such as on Tibetan Buddhist meditators (1) so I would not get hung up on the apparent religiosity  or non-religiosity of these ways of meditating. to me they achieve something very similar. It they work they Work!

The meditative and spiritual experiences are partly mediated through deactivation of the superior parietal lobe which normally helps to generate the normal sense of “self” (2)

Christianity_Jesus_meditating_golden_light

A  beautiful and enriching respite from self regulation and a profound sense of wholeness, and connection with something beyond self whatever that being beyond self is.  Therapeutically we have to somehow move beyond a reactionary self to a mindful one. From an emotional distressed one to a serene one. The brain is healthier after mediation than before.

 

As mentioned in other blogs, without emotional distress this condition can be quite dormant.

 

References

1.  Newberg, A. B., & Iversen, J. (2003). The neural basis of the complex mental task of meditation: neurotransmitter and neurochemical considerations. Medical hypotheses, 61(2), 282-291.

2. d’Aquili, E. G., & Newberg, A. B. (2000). The neuropsychology of aesthetic, spiritual, and mystical states. Zygon®, 35(1), 39-51.

From Hijacking the Brain

How meditation helps with “emotional sobriety”!

In this blog we have considered two main and fundamental areas:-

1. that alcoholism appears to be an emotional regulation and processing disorder which implicates impaired functioning of brain regions and neural networks involved in regulation and processing emotion such as the insular cortex, anterior cingulate cortex and dorsolateral prefrontal cortex.

2. that in early and later recovery there appears to be increased functioning in these areas especially the dorsolateral prefrontal cortex (dlPFC) and anterior cingulate cortex (ACC) which is important not only in regulating emotions but also in abstinence success.

Our third point is that mediation, of various types, appears to strengthen the very areas implicated in emotional regulation and processing, which ultimately helps with “emotional sobriety” and long term recovery.

Various studies have shown that mindfulness mediation training in expert meditators, as well as novices,  influenced areas of the brain involved in attention, awareness and emotion (1,2).

 

Meditation-in-Brain-660

 

A key feature of mindfulness meditators may be the ability to recognise and accurately label emotions (3). Brain FMRI studies have shown more mindful people having increased ability to control emotional reactions in various areas associated with emotional regulation such as the amgydala, dlPFC, and ACC (4).

In a study (5) on the the effects of long term meditation on physical structure of the above brain regions, practitioners of mindful meditation who meditated 30-40 minutes a day, had increased thickness due to neuroplasticity of meditation in brain regions associated with attention and interoception (sensitivity to somatic or internal bodily stimuli) than the matched controls used in this study. Again the regions observed to have greater thickness via increased neural activity (neuroplasticity) were the PFC, right insula (interoception and this increased appreciation of bodily sensations and emotions) as well as the ACC in attention (and possible self awareness as ACC is also linked to consciousness) .

A structural MRI study (6) showed that experienced mindfulness meditators also had increased grey matter the right interior insula and PFC as well as, in unpublished data, in the hippocampus, which is implicated in memory but also in stress regulation. Thus mindfulness meditation and the fMRI and MRI studies show it is possible to train the mind to change brain morphology and functionality through the neuroplastic behaviour of meditating.

Brain regions consistently strengthen or which grow additonal “neural muscles” are those associated with emotional regulation and processing such as the dlPFC, ACC, insula and amgydala.   Thus if we want, as recovering individuals,  to shore up our early recovery, by strengthening the brain regions implicated in recovery success we meditate on a regular basis, daily, so that we can also improve those underlying difficulties in emotional regulation and processing.

By relieving emotional distress we greatly lessen the grip our condition has on us on a daily basis, We recover these functions.  We will discuss the role of meditation on reducing emotional distress in later blogs.

 

Image

 

References

1. Cahn, B. R., & Polich, J. (2006). Meditation states and traits: EEG, ERP, and neuroimaging studies. Psychological bulletin, 132(2), 180.

2,  Lutz, A., Slagter, H. A., Dunne, J. D., & Davidson, R. J. (2008). Attention regulation and monitoring in meditation. Trends in cognitive sciences, 12(4), 163-169.

3.  Analayo. (2003). Satipatthana: The Direct Path to Awakening. Birmingham, UK: Windhorse Publications.

4.  Creswell, J. D., Way, B. M., Eisenberger, N. I., & Lieberman, M. D. (2007). Neural correlates of dispositional mindfulness during affect labeling.Psychosomatic Medicine, 69(6), 560-565.

5.  Lazar, S. W., Kerr, C. E., Wasserman, R. H., Gray, J. R., Greve, D. N., Treadway, M. T., … & Fischl, B. (2005). Meditation experience is associated with increased cortical thickness. Neuroreport, 16(17), 1893.

6. Hölzel, B. K., Ott, U., Hempel, H., Hackl, A., Wolf, K., Stark, R., & Vaitl, D. (2007). Differential engagement of anterior cingulate and adjacent medial frontal cortex in adept meditators and non-meditators. Neuroscience letters, 421(1), 16-21.

 

see also  Hijacking the Brain