Archive for the 'Mind/Body/Spirit' Category
People who have out-of-body experiences, such as flying along a tunnel towards a heavenly light, are more likely to suffer a strange effect called sleep paralysis, according to a survey that adds to mounting evidence for a biological explanation for the experience.
During sleep paralysis, people experience a kind of breakdown between states of consciousness which takes place on the fringe of sleep, either when falling asleep or waking. Because the brain turns off the body’s ability to move during dreaming, muscles can lose their tone, or tension, causing paralysis.
The details of sleep paralysis vary from person to person. Some hear vague sounds, indistinct voices and demonic gibberish. Others see hallucinations of humans, animals and supernatural creatures. There is a striking inability to move or to speak, or a weight on the chest.
For the past five years, Dr. Erika Dyck has been unearthing some intriguing facts related to a group of pioneering psychiatrists who worked in Saskatchewan, Canada in the ‘50s and ‘60s.
Among other things, the University of Alberta history of medicine professor has found records of the psychiatrists’ research that indicate a single dose of the hallucinogenic drug LSD, provided in a clinical, nurturing environment, can be an effective treatment for alcoholism.
Her findings are published this month in the journal Social History of Medicine.
After perceiving similarities in the experiences of people on LSD and people going through delirium tremens, the psychiatrists undertook a series of experiments. They noted that delirium tremens, also know as DTs, often marked a “rock bottom” or turning point in the behavior of alcoholics, and they felt LSD may be able to trigger such a turnaround without engendering the painful physical effects associated with DTs.
As it turns out, they were largely correct.
The active ingredient of marijuana could be considerably better at suppressing the abnormal clumping of malformed proteins that is a hallmark of Alzheimer’s than any currently approved drugs prescribed for the treatment of the disease.
Scientists report the finding in the Oct. 2 issue of the journal Molecular Pharmaceutics.
About 4.5 million Americans suffer from Alzheimer’s disease, which gradually destroys memory. As more people survive into old age, cases of Alzheimer’s disease are expected to triple over the next 50 years. There is no known cure.
The researchers looked at THC, the compound inside marijuana responsible for its action on the brain. Computer models suggested THC might inhibit an enzyme with the tongue-twisting name of acetylcholinesterase (also called AChE) that is linked with Alzheimer’s. AChE is known to help accelerate the formation of abnormal protein clumps in the brain known as amyloid plaques during Alzheimer’s. This enzyme also helps break down the brain chemical acetylcholine, which is linked to memory and learning. Acetylcholine levels are reduced during Alzheimer’s.
In lab experiments, the scientists found THC was significantly better at disrupting the abnormal clumping of malformed proteins. THC could completely prevent AChE from forming amyloid plaques, while two drugs approved for use against Alzheimer’s, donepezil and tacrine, reduced clumping by only 22 and 7 percent, respectively, at twice the concentration of THC used in the tests.
Scientists at The University of Manchester have created a virtual computer world designed to test telepathic ability.
The system, which immerses an individual in what looks like a life-size computer game, has been created as part of a joint project between The University’s School of Computer Science and School of Psychological Sciences.
Approximately 100 participants will take part in the experiment which aims to test whether telepathy exists between individuals using the system. The project will also look at how telepathic abilities may vary depending on the relationships which exist between participants.
The test is carried out using two volunteers who could be friends, work colleagues or family. They are placed in separate rooms on different floors of the same building to eliminate any possibility of communication.
Participants enter the virtual environment by donning a head-mounted 3D display and an electronic glove which they use to navigate their way through the computer generated world.
Once inside participants view a random selection of computer-generated objects. These include a telephone, a football and an umbrella. The person in the first room sees one object at a time, which they are asked to concentrate on and interact with.
The person in the other room is simultaneously presented with the same object plus three decoy objects. They are then asked to select the object they believe the other participant is trying to transmit to them.
Psilocybin, the active ingredient of “magic mushrooms,” expands the mind. After a thousand years of use, that’s now scientifically official.
The chemical promoted a mystical experience in two-thirds of people who took it for the first time, according to a new study. One-third rated a session with psilocybin as the “single most spiritually significant” experience of their lives. Another third put it in the top five.
The study, published online today in the journal Psychopharmacology, is the first randomized, controlled trial of a substance used for centuries in Mexico and Central America to produce mystical insights. Almost no research on a psychedelic drug in human subjects has been done in this country since the 1960s. It confirms what both shamans and hippies have long said—taking psilocybin is a scary, reality-bending and occasionally life-changing experience.
A 16-week trial of patients with heart disease found that those who practiced meditation had significantly better improvements in blood pressure, glucose and insulin levels and a more stable functioning of the autonomic nervous system than those who were entered in a standard health education program.
“These physiological effects were accomplished without changes in body weight, medication, or psychosocial variables and despite a marginally statistically significant increase in physical activity in the health education (control) group,” lead author Maura Paul-Labrador of Cedars-Sinai Medical Center in Los Angeles wrote.
The study was published in the Journal of the American Medical Association’s Archives of Internal Medicine.
“Use more psychedelic drugs,” is not advice you would expect from your GP, but that is the call from an influential US medical journal to researchers.
An editorial in the Lancet says that the “demonisation of psychedelic drugs as a social evil” has stifled vital medical research that would lead to a better understanding of the brain and better treatments for conditions such as depression.
The journal’s editor Richard Horton said he was not advocating recreational drug use, but championed the benefits of researchers studying the effects of drugs such as LSD and Ecstasy by using them themselves in the lab.
“The blanket ban on psychedelic drugs enforced in many countries continues to hinder safe and controlled investigation, in a medical environment, of their potential benefits,” said the editorial, ”...criminalisation of these agents has also led to an excessively cautious approach to further research into their therapeutic benefits.”
Dr Horton told Guardian Unlimited that important advances were made by researchers using psychedelic drugs on themselves, but that these studies were stifled by the post-1960s anti-drug backlash. “Our very earliest understanding of the neurochemistry of the brain came from studying LSD-like compounds. Those same researchers were also taking those drugs, not recreationally, but as experiments on themselves. This was immensely important work.”
SITTING in a culture dish, a layer of chicken heart cells beats in synchrony. But this muscle layer was not sliced from an intact heart, nor even grown laboriously in the lab. Instead, it was “printed”, using a technology that could be the future of tissue engineering.
Gabor Forgacs, a biophysicist at the University of Missouri in Columbia, described his “bioprinting” technique last week at the Experimental Biology 2006 meeting in San Francisco. It relies on droplets of “bioink”, clumps of cells a few hundred micrometres in diameter, which Forgacs has found behave just like a liquid.
This means that droplets placed next to one another will flow together and fuse, forming layers, rings or other shapes, depending on how they were deposited. To print 3D structures, Forgacs and his colleagues alternate layers of supporting gel, dubbed “biopaper”, with the bioink droplets. To build tubes that could serve as blood vessels, for instance, they lay down successive rings containing muscle and endothelial cells, which line our arteries and veins. “We can print any desired structure, in principle,” Forgacs told the meeting.
In a study comparing the associations between faith and health, a University of Pittsburgh Medical Center (UPMC) physician has shown the improvements in life expectancy of those who attend religious services on a weekly basis to be comparable to those who participate in regular physical exercise and to those who take statin-type medications. These findings are published in the March-April issue of the Journal of the American Board of Family Medicine.
The study uses life expectancy tables to compare the impact of regular exercise, statin therapy and religious attendance, and shows that each accounts for an additional two-to-five years of life, suggesting that the real-world, practical significance of weekly religious attendance is of similar magnitude to this other widely recommended therapy or health behavior.
PRAYERS offered by strangers had no effect on the recovery of people undergoing heart surgery, a large study has found.
In fact, patients who knew they were being prayed for had higher rates of post-operative complications, perhaps because of the expectations the prayers created, the researchers findings have suggested.
Because it is the most scientifically rigorous investigation of whether prayer can heal illness, the study, begun almost a decade ago and involving more than 1800 patients, has for years been the subject of speculation.
At least 10 studies of the effects of prayer have been carried out in the last six years, with mixed results. The latest study was intended to overcome flaws in the earlier investigations. The report was scheduled to appear in The American Heart Journal next week, but the journal’s publisher released it online on Thursday.
A comprehensive study summarizing the scientific research on meditation is available free online from the Institute of Noetic Sciences. The publication (also for sale in book format) is titled “The Physical and Psychological Effects of Meditation” (1996) by Michael Murphy and Steven Donovan. In the helpful introduction Eugene Taylor discusses the historical roots of meditation, outlines meditation’s introduction to the modern West, and provides an overview of meditation as a subject of scientific study in the West, India, and China.
When it comes to defining meditation, Taylor writes:
As for modern developments, in trying to formulate a definition of meditation, a useful rule of thumb is to consider all meditative techniques to be culturally embedded. This means that any specific technique cannot be understood unless it is considered in the context of some particular spiritual tradition, situated in a specific historical time period, or codified in a specific text according to the philosophy of some particular individual.
Taylor is indicating that meditation doesn’t exist as we popularly conceive it — in an abstract or general form — only as distinct techniques which have emerged from specific philosophical and religious backgrounds. As an example, Taylor points out that the widespread and well-regarded Mindfulness-Based Stress Reduction (MBSR) program, founded at the University of Massachusetts Medical Center, “combines elements of Vipassana, a Theravada form of Buddhist meditation from Burma, and Zen practices from Japanese Buddhism with Hatha yoga, a tradition from the Indian subcontinent.” (An entry at TricycleBlog, the weblog of the Buddhist magazine Tricycle, offers some thoughts about the MBSR program’s secular presentation of Buddhist meditation.)
When meditation is put under the scientific microscope, Taylor refers to two points of confrontation. The first is whether a rationally-based scientific method can adequately evaluate the realm of ‘intuition and insight’:
Science, the product of Aristotelian thinking and the European rationalist enlightenment, now turns its attention to the intuitive transformation of personality through awakened consciousness (and other such Asian meanings of the term enlightenment). This means that the faculties of logic and sense perception, hallmarks of the scientific method, are now being trained on the personality correlates of intuition and insight, hallmarks of the traditional inward sciences of the East.To grasp what meditation is has proven to be no easy task. The underlying and usually hidden philosophical assumptions of traditional, rationalist science do not value the intuitive. They do not acknowledge the reality of the transcendent or subscribe to the concept of higher states of consciousness, let alone, in the strictest sense, even admit to the possible existence of unconscious forces active in cognitive acts of perception.
Secondly, Taylor asks whether science itself will be transformed by the encounter:
The essential difficulty here is not just the reformulation of meditation techniques to fit the dictates of the scientific method, but rather what might be called a deeper, more subtle, and potentially more transformative clash of world epistemologies. It is not simply that meditation techniques have been difficult to measure but rather that, in the past, meditation has largely been an implicitly forbidden subject of scientific research. Now, however, major changes are currently underway within basic science that presage not only further evolution of the scientific method but also changes in the way science is viewed in modern culture. An unprecedented new era of interdisciplinary communication within the subfields of the natural sciences, a fundamental shift from physics to biology, and the cognitive neuroscience revolution have liberalized attitudes toward the study of meditation and related subjects. Meanwhile, the popular revolution in modern culture grounded in spirituality and consciousness is having a growing impact on traditional institutions such as medicine, religion, mental health, corporate management strategies, concepts of marriage, child rearing, and the family, and more. Increasingly, educated people want to know much more about meditation, while our traditional institutions of high culture remain unprepared as adequate interpreters.
The body of “The Physical and Psychological Effects of Meditation” is authored by Michael Murphy and Steven Donovan. Following their own overview of the scientific studies on meditation, they provide a detailed summation of the scientific research by organizing it into three categories: physiological effects, behavioral effects, and subjective reports. The research is then broken down by category as follows:
Physiological EffectsThe Cardiovascular System
— Heart Rate
— Redistribution of Blood Flow
— Blood Pressure and Hypertension
— Other Cardiovascular Changes
The Cortical System
— EEG: Alpha Activity
— EEG: Theta Activity
— EEG: Beta Activity
— EEG: Hemispheric Synchronization
— EEG: Dehabituation
— Specific Cortical Control
— Other Cortical Changes
Blood Chemistry
— Adrenal Hormones
— Thyroid Hormones
— Total Protein
— Amino Acids and Phenylalanine
— Plasma Prolactin and Growth Hormone
— Lactate
— White Blood Cells
— Red Blood Cell Metabolism
— Cholesterol
The Metabolic and Respiratory Systems
Muscle Tension
Skin Resistance and Spontaneous GSR
Other Physiological Effects
— Brain Metabolism
— Salivary Changes
— Effectiveness in the Treatment of Disease
— Treatment of Cancer
— Changes in Body Temperature
— Alleviation of Pain
— Exceptional Body ControlPerceptual and Cognitive Abilities
Perceptual Ability
— Reaction Time and Perceptual Motor Skill
— Deautomatization
— Field Independence
— Concentration and Attention
— Memory and Intelligence
Rorschach Shifts
Empathy
Regression in the Service of the Ego
Creativity and Self-Actualization
— Creativity
— Self-Actualization
Hypnotic Suggestibility
Anxiety
Psychotherapy and Addiction
— Psychiatry and Psychotherapy
— Addiction and Chemical Dependency
Sleep
Sex Role IdentificationEquanimity
Detachment
Ineffability
Bliss
Energy and Excitement
Altered Body Image and Ego Boundaries
Hallucinations and Illusions
Dreams
Synesthesia
Extrasensory Experiences
Clearer Perception
Negative Experiences
via Meditation Blog
On the walls of dozens of caves in southern France and northern Spain lie some of the most majestic works of art ever painted. Drawn 25,000 to 40,000 years ago, the paintings have puzzled anthropologists since they were discovered more than four decades ago.
Where did this astonishing display of talent come from? Why did these prehistoric societies decide to paint these scenes in such remote locations? And what inspired them to paint the strange array of bisons, horses and therianthropes (part animal, part man)?
A scientific consensus of sorts has finally emerged on one of those questions: Although there are still dissenters, a majority of anthropologists now champion the theory that the paintings in Europe were the work of shamans, and in part the product of trance states, likely induced by psilocybin (the psychoactive ingredient in some species of mushrooms).
Similarly, South African anthropologist David Lewis-Williams maintains that the remarkable rock art of the San people of southern Africa, also painted at least 25,000 years ago, is the result of shamanic trances created by drumming and ritual ecstatic dancing.
In his new book, Supernatural: Meetings with the Ancient Teachers of Mankind, published by Random House, British writer Graham Hancock has taken Prof. Lewis-Williams’s research as a point of departure to posit a theory as fascinating as it is provocative: If it’s true that cave art derives from altered states of consciousness, then it constitutes a watershed moment in human history, marking the first visible encounter with the supernatural, the first expression of spiritual myth.
The Dalai Lama has a cold. He has been hacking and sniffling his way around Washington, DC, for three days, calling on President Bush and Condoleezza Rice and visiting the Booker T. Washington Public Charter School for Technical Arts. Now he’s onstage at the Washington Convention Center, preparing to address 14,000 attendees at the Society for Neuroscience’s annual conference.
The mood is tense. The State Department Diplomatic Security Service has swept the hallways for explosives. Agents stand at their posts.
The 14th incarnation of the Living Buddha of Compassion approaches the podium, clears his throat, and blows his nose loudly. “So now I am releasing my stress,” he says. The audience dissolves into laughter.
The Dalai Lama is here to give a speech titled “The Neuroscience of Meditation.” Over the past few years, he has supplied about a dozen Tibetan Buddhist monks to Richard Davidson, a prominent neuroscience professor at the University of Wisconsin-Madison. Davidson’s research created a stir among brain scientists when his results suggested that, in the course of meditating for tens of thousands of hours, the monks had actually altered the structure and function of their brains. The professor thought the Dalai Lama would make an interesting guest speaker at the Society for Neuroscience’s annual meeting, and the program committee jumped at the chance. The speech also gives the Tibetan leader an opportunity to promote one of his cherished goals: an alliance between Buddhism and science.
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