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We aimed to evaluate the effect of yoga on motor and non-motor symptoms and cortical excitability in patients with Parkinson’s disease (PD).
Methods:
We prospectively evaluated 17 patients with PD at baseline, after one month of conventional care, and after one month of supervised yoga sessions. The motor and non-motor symptoms were evaluated using the Unified Parkinson’s disease Rating Scale (motor part III), Hoehn and Yahr stage, Montreal Cognitive Assessment, Hamilton depression rating scale, Hamilton anxiety rating scale, non-motor symptoms questionnaire and World Health Organization quality of life questionnaire. Transcranial magnetic stimulation was used to record resting motor threshold, central motor conduction time, ipsilateral silent period (iSP), contralateral silent period (cSP), short interval intracortical inhibition (SICI), and intracortical facilitation.
Results:
The mean age of the patients was 55.5 ± 10.8 years, with a mean duration of illness of 4.0 ± 2.5 years. The postural stability of the patients significantly improved following yoga (0.59 ± 0.5 to 0.18 ± 0.4, p = 0.039). There was a significant reduction in the cSP from baseline (138.07 ± 27.5 ms) to 4 weeks of yoga therapy (116.94 ± 18.2 ms, p = 0.004). In addition, a significant reduction in SICI was observed after four weeks of yoga therapy (0.22 ± 0.10) to (0.46 ± 0.23), p = 0.004).
Conclusion:
Yoga intervention can significantly improve postural stability in patients with PD. A significant reduction of cSP and SICI suggests a reduction in GABAergic neurotransmission following yoga therapy that may underlie the improvement observed in postural stability.
Many people turn to their religious beliefs and faith community for comfort when the worst happens. Even people who do not identify with a religion may rely on their spirituality, a sense of connection to something greater, to help them cope. From a healthcare chaplain responding to the COVID-19 pandemic to a mental health worker recovering from a brutal assault, you will hear examples of how people have turned to religion and spirituality to heal, recover, and grow. We also tell the story of Dr. Southwick's ancestors, early settlers in the United States who faced religious persecution with unwaivering commitment. We highlight the benefits of prayer, meditation, and other spiritual practices.
In a well-known scene from the Mahābhārata, the female renunciate Sulabhā engages in a philosophical debate against King Janaka. This chapter will examine Sulabhā’s arguments and methods, while demonstrating that she makes important contributions to philosophical discussions that are going on throughout the text. I will focus on three aspects of her argument: (1) her discussion on good speech; (2) her articulation of the ethics of renunciation; and (3) her characterisation of the highest knowledge as beyond the dualities of gender distinctions. As I will show, Sulabhā makes original contributions to ongoing debates about rhetoric, ethics, and ontology in Indian philosophy. I will also address the thorny question of whether Sulabhā should be understood as a woman philosopher, or as a literary character most likely constructed by male authors. Despite the ultimate unanswerability of this question, Sulabhā articulates an understanding of enlightenment (mokṣa) that is as available for women as for men.
Half of people over 65 have pain that limits their daily function. Pain can lead to problems with sleep, mobility, falls, depression, appetite, social isolation and memory. Many reasons older adults have pain: arthritis, nerve pain, headaches, poor teeth, injuries and fractures, back problems. Is pain a normal part of aging, and just something we have to get used to as we age? Is it better just to tolerate pain, or is it better to take pain medication? Will pain just continue to get worse as we age. The answer is no, no, no, no. If you start young to prevent aging-related illnesses, you will have a much better chance of remaining pain free as you age. It is probably not possible to be pain free all day every day but with good pain relief strategies, practiced daily, , it is possible to do everything you want to do. It may not be possible to relieve all your pain 100%, but the goal should be to retain 100% of your function. Pain reduction strategies are explained
Most of us don’t build muscle mass after young adulthood. After we turn 50 our muscle mass decreases 1-2% per year. From our 20s until the age of 80, our muscle mass decreases by 30 – 50%! This becomes increasingly noticeable after age 70.Our strength declines by 10%-15% per decade until age 70, when this loss accelerates to 25% to 40% per decade. Sarcopenia, or muscle loss, often serves as a harbinger of frailty. But frailty is not normal with aging. The five factors of frailty (three must be met to be considered frail): Unintentional weight loss; exhaustion; muscle weakness; slowness in walking; low levels of activity. Multiple studies show that a good exercise program, including aerobic, strength, and balance regimens, preserves muscle mass in older generations. Chapter explains how frailty is a group of symptoms that can be effectively avoided or treated.
Edited by
Ornella Corazza, University of Hertfordshire and University of Trento, Italy,Artemisa Rocha Dores, Polytechnic Institute of Porto and University of Porto, Portugal
This chapter describes a study of addictive behaviours, including excessive exercising and the use of image- and performance-enhancing drugs (IPEDs), across 12 sports disciplines. Weightlifting and CrossFit were associated with a higher risk of excessive exercising and of using a wide range of IPEDs. Conversely, walking was associated with a lower tendency to exercise excessively, and with a lower rate of IPED use. These results may indicate that excessive exercising is linked to the risk of cross addiction with substance intake, particularly in disciplines that require high-intensity functional training. A more compassionate attitude towards oneself may help to prevent excessive exercising and use of IPEDs. Budo and yoga, which are both based on an integrated ‘mind–body’ approach, scored relatively high for self-compassion compared with other sports disciplines. The study findings may help to identify tailor-made ways to reduce the risk of addictive behaviours in each of these sports disciplines.
This chapter describes pseudoscience and questionable ideas related to eating disorders (EDs) – anorexia nervosa, bulimia nervosa, and binge eating disorder. The chapter opens by considering challenges associated with assessment and diagnosis. Common myths are explored, such as the idea that all exercise is good exercise. Dubious treatments include group and inpatient treatment, complementary and alternative medicine, online self-help, and fad diets. The chapter closes by reviewing research-supported approaches.
Although yoga shows some promise as an intervention for post-traumatic stress disorder (PTSD), little is known about how yoga reduces PTSD symptoms. The current study hypothesised that aspects of interoceptive awareness would mediate the effect of a yoga intervention on PTSD symptoms.
Methods:
We used data from our recently completed randomised controlled trial of a 16-week holistic yoga programme for veterans and civilians diagnosed with PTSD (n = 141) that offered weekly 90-minute sessions. We conducted a mediation analysis using interoceptive awareness and other variables that were associated with PTSD symptom reduction at mid-treatment and treatment end.
Results:
Although measures of anxiety, interoceptive awareness, and spirituality were identified in individual mediator models, they were no longer found to be significant mediators when examined jointly in multiple mediator models. When examining the multiple mediator models, the strongest mediator of the yoga intervention on PTSD symptoms was mental well-being at mid-treatment and stigma at the treatment end. The total effect of yoga on CAPS and PCL at the treatment end mediated by stigma was 37.1% (–1.81/–4.88) and 33.6% (–1.91/–5.68), respectively.
Conclusion:
Investigation of mental well-being and mental illness stigma as potential mediators is warranted in future studies of yoga as a treatment for PTSD as they may prove to be important foci for yoga interventions.
This article focuses on the meeting of faith traditions—interfaith dialogue—from the perspective of mystical consciousness. In doing so, it aims to understand the dynamics and potentialities of interfaith mysticism. The contribution of this article to religious studies, in combination with theological inquiry, is threefold: first, it illuminates how the Trinity is directly experienced in interfaith contexts; second, it provides an interfaith framework that accounts for the possibilities, complexity, and challenges of interfaith encounters; third, it shows how Gavin Flood’s three orders of discourse—traditions’ experience and texts, interpretation within traditions, and academic inquiry—can be applied to the study of interfaith mysticism, employing a phenomenological emphasis on hermeneutics. The inquiry is located within the context of representatives of Hindu mystical consciousness (Sri Ramana Maharshi, Sri Aurobindo) and the Christian interfaith tradition (Henri Le Saux, Bede Griffiths, David Steindl-Rast), in conversation with Raimon Panikkar’s and Francis X. Clooney’s approaches to interreligious studies.
To design a meditation protocol and test its feasibility, acceptability and efficacy in conjunction with yoga training (YT) for persons with schizophrenia (SZ).
Methods:
The meditation protocol consisted of Anapana (observing normal respiration) and Yoga Nidra (supine, restful awareness). In a single-blind randomised controlled trial, medicated and clinically stable outpatients diagnosed with SZ were randomised to receive treatment as usual (TAU), TAU augmented with YT or TAU augmented with meditation and yoga training (MYT) for 3 weeks (N = 145). Acceptability, clinical, social and cognitive functions were assessed after 3-week and 3-month post-randomisation using within-group and between-group analyses with repeated measures multivariate tests.
Results:
No group-wise differences in compliance, study discontinuation, major/serious side effects or adverse events were noted. For six assessed clinical variables, the direction of changes were in the desired direction and the effect sizes were greater in the MYT group compared with the TAU group at both time points. Changes in social function variables were greater at 3 months than at 3 weeks. Nominally significant improvement in individual cognitive domains were noted in all groups at both time points. All effect sizes were in the small to medium range.
Conclusion:
MYT is feasible and acceptable and shows modest benefits for persons with SZ. MYT can also improve quality of life and clinical symptoms. Larger studies of longer duration are warranted.
Yoga was developed primarily as a tool for self-mastery and spiritual progress. However, over the past few decades, the therapeutic applications of yoga in mental healthcare have been explored with promising results. This article aims to inform psychiatrists about the clinical usefulness of yoga for mental disorders. We discuss the rationale and latest evidence base for the use of yoga in psychiatric practice, including the neurobiological mechanisms and indications and contraindications for yoga therapy. We suggest practical yoga techniques that can be used as an add-on for managing common psychiatric conditions. Finally, we discuss the setting up and running of yoga clinical services in a tertiary psychiatric hospital in India and explore what can be learnt to facilitate yoga as a therapeutic approach in the Western world.
Consciousness is a central topic in Hindu philosophy. This is because this philosophy understands reality in terms of brahman or atman (typically translated as the self), and consciousness is conceived as the essential marker of self. The prominent Hindu text Bhagavad Gita offers an exception. Self is conceived in the Gita not in terms of its essential identity with pure or transcendental consciousness. But the question remains, does the Gita still offer us a theory of consciousness? The goal of my paper is to show that the Gita can be taken as offering an interesting empirical theory of consciousness. My paper focuses on determining the nature of attention in the Gita's understanding of yoga, and to articulate the role of such attention in the Gita's theory of consciousness. My working conclusion is that what differentiates an ordinary person's consciousness from a yogi's consciousness is the nature of their attention both in terms of its manner and its object. I argue, further, that exploring the Gita's theory of consciousness, especially in conjunction with the nature of attention, is immensely fruitful because it allows us to see the Gita's potential contribution to our contemporary philosophical discussion of consciousness and attention. This is because bringing the Gita into discussion allows us to appreciate a dimension of the metaphysics of attention–namely, the dimension of manner of attending and its cultivation, and the moral and social implications in the proposed redirection of one's attention--not often recognized in the contemporary Western discussion.
Meditation, a component of ashtanga yoga, is an act of inward contemplation in which the mind fluctuates between a state of attention to a stimulus and complete absorption in it. Some forms of meditation have been found to be useful for people with psychiatric conditions such as anxiety, depression and substance use disorder. Evidence for usefulness of meditation for people with psychotic disorders is mixed, with reported improvements in negative symptoms but the emergence/precipitation of psychotic symptoms. This article narrates the benefits of meditation in psychiatric disorders, understanding meditation from the yoga perspective, biological aspects of meditation and practical tips for the practice of meditation. We also explain possible ways of modifying meditative practices to make them safe and useful for the patient population and useful overall as a society-level intervention.
Eating disorders (ED) are characterized by perturbed eating habits or behaviors (APA, 2013). Even if treatments are available, they need to be more adapted to ED (Monthuy-Blanc, 2018). A complementary approach as yoga or mindfulness demonstrated positive effects with ED, such as an augmentation of mindfulness while eating (Rachel, Ivanka, Amanda, & Carlene, 2013), a better body satisfaction (Beccia, Dunlap, Hanes, Courneene, & Zwickey, 2018; Neumark-Sztainer, MacLehose, Watts, Pacanowski, & Eisenberg, 2018) and less preoccupation with food (Carei, Fyfe-Johnson, Breuner, & Brown, 2010). As the effects of yoga and mindfulness vary between the different ED and different uses, it is difficult to generalize the results obtained about the efficacy of yoga or mindfulness with ED.
Objectives
A scoping review is actually done to map the evidence about the use (length, intensity, frequency) of yoga and mindfulness among ED and their effects.
Methods
The realization of the scoping review is based on the Joanna Briggs Institute Methodological Framework(Peters, Godfrey, McInerney, Baldini Soares, Khalil, & Parker, 2017). Research will be done in the following databases: CINAHL, PsycInfo, PubMed/MEDLINE, Web of Science, EBM Reviews/Cochrane. Different types of papers are going to be included and a content analysis is going to be done among the extracted data.
Results
Preliminary results of the scoping review are going to be presented.
Conclusions
Among the different treatments used with ED, yoga and mindfulness have demonstrated positive effects. These approaches as part of integrative health are helpful to improve physical and mental health of individuals suffering from ED.
Previous research from our group showed that, after a single yoga class, Interoceptive Accuracy (IAc), tested through the Heartbeat Counting Task, improved in a group of Healthy Controls (HC), but not in a group of patients with Anorexia Nervosa (AN).
Objectives
To evaluate three levels of interoception (accuracy, confidence (IC) and awareness (IAw)) before and after eight sessions of Yoga in a sample of patients with Eating Disorders (ED: AN, Bulimia Nervosa (BN) and Binge Eating Disorder (BED)).
Methods
15 patients with ED were included. Before the first yoga session (T0) and 72 hours after the last session (T1), participants underwent: (i) the Heartbeat Counting Task for the evaluation of IAc, IC and IAw; (ii) a psychometric assessment evaluating depression, anxiety, body awareness, alexithymia, self-objectification and eating disorders symptomatology.
Results
At T1, ED patients’ IAc appeared higher than at T0, but not IC and IAw. A trend towards significance (p = 0.055) emerged for the interaction effect between IAc and diagnosis, with BED patients having a higher increase of IAc at T1 than AN and BN patients. Significant correlations between IAc and Alexithymia, Anxiety and Depression emerged at T0, but were not maintained at T1.
Conclusions
After a program of eight Yoga sessions, IAc in ED patients (but not IC and IAw) increases, especially in BED patients. Moreover, the improvement of IAc following the yoga course seems to be unrelated to the course of depressive, anxious and alexithymic symptoms of ED patients.
Lifestyle modifications for those with mild cognitive impairment (MCI) may promote functional stability, lesson disease severity, and improve well-being outcomes such as quality of life. The current analysis of our larger comparative effectiveness study evaluated which specific combinations of lifestyle modifications offered as part of the Mayo Clinic Healthy Action to Benefit Independence in Thinking (HABIT) program contributed to the least functional decline in people with MCI (pwMCI) over 18 months.
Methods:
We undertook to compare evidence-based interventions with one another rather than to a no-treatment control group. The interventions were five behavioral treatments: computerized cognitive training (CCT), yoga, Memory Support System (MSS) training, peer support group (SG), and wellness education (WE), each delivered to both pwMCI and care partners, in a group-based program. To compare interventions, we randomly withheld one of the five HABIT® interventions in each of the group sessions. We conducted 24 group sessions with between 8 and 20 pwMCI–partner dyads in a session.
Results:
Withholding yoga led to the greatest declines in functional ability as measured by the Functional Activities Questionnaire and Clinical Dementia Rating. In addition, memory compensation (calendar) training and cognitive exercise appeared to have associations (moderate effect sizes) with better functional outcomes. Withholding SG or WE appeared to have little effect on functioning at 18 months.
Conclusions:
Overall, these results add to the growing literature that physical exercise can play a significant and lasting role in modifying outcomes in a host of medical conditions, including neurodegenerative diseases.
This chapter explores how late nineteenth-century self-care guides, exercise manuals, and travel handbooks began to integrate Eastern physical and spiritual practices as health advice. It considers how European and American women became increasingly intrigued by and immersed within practices such as meditation, yoga exercises (asana), and breathing methods (pranayama). Tracing connections between gender and empire, the chapter suggests that engagement with Indian yogic philosophies and physical practices offered women alternatives to Western medicine – an increasingly institutional system from which they were often excluded. In a culture where medical and scientific practices increasingly limited women’s participation and sometimes stifled their capabilities and experiences, many women turned to foreign spaces as sites of healing and participated within alternative systems of self-care that encouraged more flexible and intuitive ways of thinking about the body and its relationship to the mind and spiritual practices.
The present systematic review aimed to explore the published literature on the application of yoga and meditation for tinnitus.
Method
A systematic search was carried out to identify the eligible studies exploring the effect of yoga and meditation on tinnitus in PubMed, Scopus and Cochrane Library electronic databases. Studies on the application of yoga and meditation on tinnitus were identified following a three-step screening process by both the authors independently. A mixed-methods appraisal tool was used to perform the quality appraisal of the included studies.
Results
Five studies were shortlisted and included in the present review. Four studies had used different types of yoga and pranayama, while one used relaxation therapy. Three studies concluded that there were positive effects of yoga on tinnitus, such as a reduction in severity, stress, anxiety and irritability associated with tinnitus and improved quality of life.
Conclusion
This review highlights the application of yoga and meditation in management of tinnitus along with regular otological and audiological treatment options. Furthermore, there is a need to have more randomised controlled trials in this area to evidence the effect of yoga and meditation on tinnitus empirically.
The aim of this study was to identify factors associated with acceptability and efficacy of yoga training (YT) for improving cognitive dysfunction in individuals with schizophrenia (SZ).
Methods:
We analysed data from two published clinical trials of YT for cognitive dysfunction among Indians with SZ: (1) a 21-day randomised controlled trial (RCT, N = 286), 3 and 6 months follow-up and (2) a 21-day open trial (n = 62). Multivariate analyses were conducted to examine the association of baseline characteristics (age, sex, socio-economic status, educational status, duration, and severity of illness) with improvement in cognition (i.e. attention and face memory) following YT. Factors associated with acceptability were identified by comparing baseline demographic variables between screened and enrolled participants as well as completers versus non-completers.
Results:
Enrolled participants were younger than screened persons who declined participation (t = 2.952, p = 0.003). No other characteristics were associated with study enrollment or completion. Regarding efficacy, schooling duration was nominally associated with greater and sustained cognitive improvement on a measure of facial memory. No other baseline characteristics were associated with efficacy of YT in the open trial, the RCT, or the combined samples (n = 148).
Conclusions:
YT is acceptable even among younger individuals with SZ. It also enhances specific cognitive functions, regardless of individual differences in selected psychosocial characteristics. Thus, yoga could be incorporated as adjunctive therapy for patients with SZ. Importantly, our results suggest cognitive dysfunction is remediable in persons with SZ across the age spectrum.
In education and society, resilience and mindfulness are valued more for their instrumental benefits, than for their moral value. They both assist specifically with the evasion of what are seen as negative and harmful emotions, and with the related development of positive emotions and behaviours, for functioning in schools and in society. Yet while resilience and mindfulness are regarded as educational assets today, there are also problematic aspects of their promotion and cultivation in schools and society. Additionally, these qualities can be cultivated for good or ill use, as with other emotional virtues explored here. This chapter examines each of these traits in turn, tracing from philosophical, psychological, and political perspectives how they are framed in relation to emotional virtues, and approached within education and society. As with the emotional virtues explored here thus far, resilience and mindfulness may be useful for the emotional development of young people, but there are also limitations to promoting them, particularly in relation to education for social justice.