MINDFULNESS REDUCES OBESITY IN WOMEN

It is said that obesity is a dying ‘weigh’ of life. Actually, obesity is no laughing matter. Obesity and good health are incompatible. It’s as simple as that.

A new study, the results of which were presented at the recent annual meeting of the Endocrine Society in San Diego, California, has revealed that mindfulness-based stress reduction (MBSR)---a secular mindfulness meditation program developed by Dr Jon Kabat-Zinn---improves the quality of life in obese women and may decrease fasting glucose.

There are already numerous studies that have shown mindfulness to be effective in reducing stress and improving quality of life, and those who are overweight, other than for purely metabolic and endocrinological reasons, can testify to the link between stress and overeating. So, it stands to reason that the practice of mindfulness meditation and mindfulness-based programs should help with the problem---or should I say epidemic---of obesity.

In the study the MBSR group's mindfulness scores significantly increased and its perceived stress scores significantly decreased, compared to the HEC group's scores.

While sleep, depression, anxiety and overall psychological distress improved in both groups, fasting glucose dropped significantly and quality of life improved significantly in the MBSR group but not in the HEC group.

Weight, body mass index, blood pressure, lipid profile, hemoglobin A1c, fasting insulin, homeostasis model assessment of insulin resistance (HOMA-IR) and high-sensitivity C-reactive protein (hsCRP) remained similar with MBSR.

The participants in the study were all women. However, there seems no reason in principle why the regular practice of mindfulness ought not to have more-or-less the same beneficial effects in improving the quality of life and decreasing fasting glucose in men.

PRACTISING MINDFULNESS---GO FORTH INTO THE NEW YEAR WITH PURPOSE AND STRENGTH

Would you like to be a 'colonizer' of a brand new territory---a territory yet to be explored? I will explain shortly ... but first I must digress. (I usually do, you know.)

One of my life-long interests has been Hawaiiana and Pacificana, including a special interest in some 30 or so low-lying coral islands in the central Pacific Ocean, scattered between Hawaii and Samoa, that once were sometimes referred to as ‘American Polynesia.’ That was a term coined in 1859 by the distinguished German statistician and geographer Ernst Behm. I have written a couple of monographs on American Polynesia---one of which found its way into the world famous Bernice P Bishop Museum (the 'Bishop Museum') in Honolulu, Hawaii---as well as other articles on the topic of Hawaiian spirituality. Most of these writings can be found on SlideShare if you're interested in reading any of them.

Anyway, there is a Hawaiian word panalāʻau. Like many Hawaiian words it is an amalgam of a number of other Hawaiian words or parts of words, and I could write quite a few pages on the etymological meaning of the word panalāʻau. At the risk of gross oversimplification, the word panalāʻau has two main, but several more, component parts, namely, pana and lāʻau. The word pana means, among other things, to shoot (eg an arrow, or a bow). The compound word lāʻau means to insist, to urge continuously, persistently or with great intent or purpose. Conjointly, the word  panalāʻau connotes the idea of striving and going forth purposively. More specifically, the word panalāʻau means a colony, dependency, or territory, as well as a colonizer or colonist. A colonizer is, of course, a person who goes out, and forth, to strive a build a new society. There is often much hard work in so doing, although there are invariably many risks involved as well, including the risk of doing harm to any indigenous population present as well as to the natural environment.

When, over 30 years ago, I first read the books American Polynesia and the Hawaiian Chain and Panalāʻau Memoirs, both written by Edwin H Bryan Jr (1898-1985) [pictured right], I was fascinated with what is known as the Hui Panalāʻau. (Before I proceed any further I want to mention that Bryan, who was a veritable polymath, was the Curator of Collections at the Bishop Museum from 1919 until 1968---that is, for almost 50 years. His connection with the Bishop Museum did not end even then! He became Curator Emeritus and was the Founding Director of the Museum's Pacific Scientific Information Center. Bryan was a landmark scientific explorer of the Pacific and we owe so much to his genius, courage, and his various seminal writings on Pacific Island history (including natural history), flora and fauna, geology, geography, and archaeology, as well as on astronomy and many other subjects.)

Now, back to the subject of the Hui Panalāʻau. Those Hawaiian words have been variously translated as ‘club of settlers of the southern islands,’ ‘holders of the land society,’ and (more commonly) ‘society of colonists.’ In the mid-1930s, the US Bureau of Air Commerce (later known as the US Department of Commerce), and later the US Department of the Interior, was looking for suitable sites along the Pacific air route between California and Australia to support trans-Pacific flight operations.

Howland Island colonists. 1936.

So, the US federal government asserted, or rather re-asserted, its claim to various (then) uninhabited small islands in the central Pacific---that had been previously claimed by American guano interests---and proceeded to establish small American colonies on several of those islands---islands such as Howland, Baker, Jarvis, and Canton (now 'Kanton,' and part of the Republic of Kiribati). Some 130 young Hawaiian men were chosen to be the colonizers. Native Hawaiian men made up the ‘bulk’ (often in more ways than one, no disrespect intended) of the colonizers. (E H Bryan Jr, a haole, was an honorary member of this esteemed society of men.) These wonderfully brave and tough men were the Hui Panalāʻau---the ‘Society of Colonists.’ The years of colonization (1935-1942) extended well into World War II, and, in the case of Kanton, considerably longer, but that’s another---and most interesting---story altogether. (BTW, once the War began, all the hard work the colonizers did was very useful for the Allied War Effort in the Pacific, but that, too, is another story.) For those who are interested in the story of the Hui Panalāʻau, you can read more about it here. 

I have digressed considerably. Please forgive me. (Alright, I don’t mind if you don’t.) Anyway, the story of the Hui Panalāʻau has all been quite interesting---at least to me, and I hope to you as well---and it's all much more than mere backdrop to my 'message' (if that be the right word). As I’ve already mentioned, the word panalāʻau connotes the idea of striving and going forth purposively. I like to think that is the way we ought to face life---and the New Year. Life is never easy, but we do make it so much harder for ourselves than we need to. We can go boldly into the future when we have courage and confidence. How can mindfulness help in that regard? Well, in many ways, but first let's make it perfectly clear what we mean by the term mindfulness. This oft-quoted definition, or rather description, of mindfulness comes from that great 'guru' (yuk) of mindfulness Jon Kabat-Zinn:

You see, in order to live mindfully, we must ‘pay attention’ in a certain way. More specifically, we must pay attention ‘on purpose.’ We must also pay attention ‘in the present moment’---or, as I often say, ‘from one moment to the next’---and we must do all that ‘nonjudgmentally.’ Mindfulness is a going forth into the future. Now, how does one go forth into the future? By being fully aware---including being aware that one is aware---from one moment to the next. That requires the exercise of what is often referred to as ‘bare attention,’ namely, enough attention to ‘wake up’ to the present moment, to ‘stay awake’ (and 'here and now'), and to observe what is taking place ... enough attention to be able to 'discern' without discriminating or judging … but no more than that. Any ‘striving’ on our part to ‘stay awake’ requires, yes, a certain amount of effort---but, paradoxically, it is an effortless sort of effort. Like the Hui Panalāʻau to whom I made reference above a certain amount of curiosity and energy is required to practise mindfulness, otherwise the mind is dull and bored. The mindful mind is patient, flexible, open, even open-ended, receptive and ever interested in whatever is the experience of the moment---from one moment to the next.

Four colonists bid farewell to Jarvis Island.

Please do not get the impression that mindfulness requires the type of effort and striving that would be required to colonize some barren, remote Pacific island or the like. No, I am not saying that at all. But, in a very profound sense, each of us needs to be a panalāʻau---that is, a colonist. What are we colonizing? What is this 'brand new territory'---yet to be explored? Well, it's nothing other than our limited period of space-time in which each of us lives and moves and has our being. We can either be timid, dull, and bored---that is, lifeless, so to speak---or we can go forth into that new territory in courage and confidence---striving on purpose to wake up … and to stay awake ... from one moment to the next ... one day at a time ... indeed, one moment at a time. That is the only way to truly live ... as opposed to merely exist. So, go forth ... strive purposefully ... and 'colonize' your own new territory in space-time.

Happy New Year! In Hawaiian, that’s Hau’oli Makahiki Hou!

Kanton Island from the air

FORGET ABOUT HAVING A ‘TRANSCENDENTAL’ EXPERIENCE!

Emeritus Professor Paul Kurtz and Dr Ian Ellis-Jones



I am a rather sceptical sort of person. I am proud of that fact. I refuse to accept or believe in anything unless and until I am satisfied that there is sufficient probative material attesting to the existence or veracity of the thing in question.

Trained as a lawyer to always look for evidence, ordained into the Unitarian ministry (which has always been a sceptical, questioning, open-ended denomination or form of religion), a former president of both the Humanist Society of New South Wales and the Council of Australian Humanist Societies, and a student of empirical philosophy, I find absolutely no evidence for the existence of any 'supernatural' order or level of reality, any 'transcendental' realm of reality, or any 'paranormal' activity ... and I can't stand superstition of any kind.

As regards the latter (superstition), I am simply amazed, and at the same time equally appalled, at the number of people I encounter who boast how they are 'not religious' in any way but who are otherwise incorrigibly superstitious and credulous, often engaging in New Age nonsense or dubious forms of 'alternative healing' of various sorts in respect of which there is little or no empirical support. Please check out the wonderful websites of Quackwatch and James Randi.

I have never forgotten the good advice received from Paul Kurtz (pictured above, with yours truly), to always resist what Kurtz describes as 'the transcendental temptation' as well as to avoid engaging in 'magical thinking'. Kurtz, who is Professor Emeritus of Philosophy at the State University of New York at Buffalo, is one of the world's greatest living philosophers and freethinkers, and the author of many seminal books on philosophy, religion, humanism and freethought, including, not so coincidentally, one entitled The Transcendental Temptation: A Critique of Religion and the Paranormal. For those interested, you may wish to listen to this YouTube video of Paul Kurtz discussing 'Affirmations of the New Skepticism':

'Supernaturalism.' How I hate that word ... and its supposed meaning! A man I respect greatly, the late Australian bishop Lawrence W Burt (pictured left), once wrote, 'In a universe of LAW there can be no supernatural. There may be the super-physical, or super-normal, but there can be no super-natural. You cannot transcend Natural law, nor suspend it. Every branch of science is a testimony that this is a Universe of inviolable LAW.'

I fully agree. Whilst there may be states of experience which can be labelled  transmundane or transnatural (as opposed to 'supernatural', 'transcendental' or 'paranormal'), I see no need whatsoever for us to attempt to ‘extricate’ ourselves from, or otherwise ‘transcend’, our ordinary existence or ordinary states of consciousness or so-called ‘relative experience’ (whatever that means, if anything) ... whether by means of chemicals, prayer, mantra meditation or any other means.

How can we conceive of there being any existence, or other order or level of reality, other than our ordinary ‘natural’ existence, that is, the way in which ordinary things exist in space and time. John Anderson (pictured right), former Challis Professor of Philosophy, at the University of Sydney, would refer to this as the ‘problem of commensurability’, that is, that any notion of there being different orders or levels of reality or truth is, in Anderson's words, ‘contrary to the very nature and possibility of discourse’. 

Yes, any concept of there being some ‘supernatural’ order or level of reality is strictly meaningless and unspeakable.  We can have no conception of any such existence, nor any conception of what it might possibly be like.  Further, as Professor Anderson often pointed out, even if there were, in fact, more than one order of reality, how could there be connections between them? 

Empirical observation can find nothing ‘metaphysical’, ‘occult’ or ‘beyond experience’. Both science and philosophy afford us no evidence or support for the idea that there are any entities beyond space and time which yet work out their supposed purposes within space and time. Both science and logic compel us to reject the unobservable as the cause of the observable.

Forget about having a so-called ‘transcendental’ experience, whether in the sense of supposedly 'going beyond' (whatever that means) the normal, physical, three-dimensional limitations of human functioning, perception and existence or otherwise. We - that is, all of us except, perhaps, those suffering from various forms of delusions, clinical or otherwise - spend most, if not all, of our time in so-called ‘ordinary’ reality, so it stands to reason that, if we are to have any meaningful experience at all, it can, must and will be found in our ordinary day-to-day existence ... as just another occurrence in space and time.

Yes, there is the ordinary ... and the extraordinary ... but the latter is to be entirely found and experienced in and among the ordinary. There is no transcendence except to the extent that there clearly occur transformative events that can be said to ‘transcend’ our expectations and lie outside or beyond our conscious will or control. (As an aside, I shudder when I hear of meditative or other similar practices being trademarked and only able to be taught by certain supposedly 'initiated' gurus. Forget all about gurus, As Krishnamurti said time and time again, they are unproductive, and even prevent one from having an otherwise direct relationship with reality [that is, truth] itself.)

Forget about ‘expanded consciousness’. There's nothing to 'expand' (or 'enlarge'), for there is no ‘consciousness’ whose nature it is to be known. I repeat, there is no consciousness whose nature it is to be known ... so there can be no degrees of that which does not exist. Consciousness, as philosophers such as David Hume and William James have pointed out, is not an 'entity' in its own right but simply a name for the logical relationship between the person who knows and the thing known ... the third necessary element in the relation being the act of knowing. So-called 'expanded consciousness' means nothing more than waking up or leaving the cave.

There is absolutely no need to ‘elevate’ your self-awareness. (Indeed, all attempts to do so are bound to end in failure. For starters, there is no 'self' of which to be or become aware.) All you need to do, dear friends, is to become more alert to, and aware of, what is happening in and around you. It’s as simple as that. Become more open, more curious, and more flexible.

So, forget about forms or methods of prayer or meditation which would seek to ‘elevate’ your consciousness or self-awareness or ‘extricate’ yourself from your ordinary state of experience thereby purportedly putting you in touch with some supposed transcendental or supernatural state of reality.

Now, this is fact ... there is only a continuity of moment-to-moment experience and awareness ... a continuous process or transformation from one state to another. Everything is observable, and all things observed exist and are observable on the same plane of observability. Thus, there needs to be a direct continuity between what is proposed as an explanation for any occurrence and the occurrence itself, for if there were no such continuity it would not be possible for us to say how observable effects are produced ... nor even that they are effects at all.

In light of all of the above, it should come as no surprise, except to those who want or choose to believe otherwise, that rigorous independent systematic scholarly reviews over many decades have found little probative evidence of demonstrable  lasting health benefits - other than general relaxation and certain positive spinoff effects - attributable to, or otherwise associated with, a certain type of meditative practice which invokes notions of ‘transcendence’ in some or all of the senses referred to above. That is not to say that people cannot, and do not, derive benefits of various kinds from all forms of meditation and relaxation ... but, when one looks at the evidence, nothing compares with mindfulness.

Yes, the evidence for the efficacy of mindfulness is abundant and very strong indeed. Since 1967 over 1,500 studies worldwide have been conducted by over 250 independent research institutes and centres showing mindfulness meditation to be clinically effective for the management of, among other things, stress, depression, anxiety and panic disorders, chronic pain, substance abuse, eating disorders, obsessional thinking, impulsivity, strong emotional reactivity and a wide array of other medical and mental health related conditions.

Mindfulness, to the extent that it takes the form of meditation - for it is much more than that as well - is totally unlike all other forms of meditation. Dr Jon Kabat-Zinn  (pictured right), who has done more than any other Westerner to promote mindfulness as both a way of life and a therapeutic modality, refers to mindfulness as ‘falling awake’.

I love that ... falling awake ... not falling alseep ... not falling into or otherwise creating some dreamy state ... but falling awake! Mindfulness is simply mindful living, as opposed to living on auto-pilot. In addition, mindfulness takes meditation and applies it to one’s entire life. Thus, mindfulness is not something you do for, say, 20 minutes a day, rather it’s something you do 24/7... yes, even when you’re asleep ... at least, to the extent humanly possible.

A single logic applies to all things and how they are related. All things exist in the same order or level of reality ... and on the same ‘plane’ of observability.

So, stop trying to ‘elevate’ your self-awareness. There is nothing to elevate. Stop trying to 'expand' or 'elevate' your consciousness. There is nothing to expand or elevate. Simply wake up ... and become more aware of what is happening in and around you. Stop seeking the ‘transcendental’. There is nothing to transcend or to which to transcend. Finally, stop trying to 'extricate' yourself. There is nothing from which to extricate yourself ... except fallacious thinking.

Seek only the extraordinary within the ordinary ... for you can find it everywhere! It is more than enough ... but don't just take my word for it, experiment for yourself!


POSTSCRIPT. Paul Kurtz died on October 20, 2012.

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