May, 2011 Archives
Embracing the Moon: Therapeutic Benefits of Zen Meditation Techniques in HIV and AIDS Treatment
Post Date:May 30, 2011 | PermaLink | Comments
Background: Meditation has been an integral part of Chinese religious culture for thousands of years. Both Taoist and Buddhist (Ch’an in Chinese; Zen in Japanese) spiritual practices emphasize meditation as a means of attaining what is known as the great awakening—“nirvana.” These meditative practices are vital to Traditional Chinese Medicine (TCM) and are transportable to Western modalities of health and healing.
TCM conceptualizes the body as comprising three aspects: “Jing” (essence: DNA, muscles, organs, bones and other physical elements); “Chi” (energy: the implicit energy and sources of energy such as food and oxygen necessary for the sustenance of life); and “Shen” (spirit: consciousness and intention). These three aspects are separate yet interdependent systems that constitute the health of the individual when in balance and harmony; when they are out of balance, they create disease and illness. For thousands of years, meditation has been regarded as an expedient and vital means to harmonize these three aspects and re-establish and retain overall health. Buddhism and Taoism regard meditation as a preventative health strategy and therapeutic treatment.
The purpose of this paper is to discuss the potential application, techniques, and benefits of meditation for people diagnosed with HIV/AIDS. The paper draws upon prior medical studies that document the positive impact that meditation has had for pain management, stress reduction, neuropathy, the strength of the body’s immune system, and overall quality of life in order to suggest how those findings are applicable for those with HIV/AIDS. The author observed meditation sessions, collected anecdotal data from participants, and reviewed research literature to collect exploratory data.
Purpose: The overarching objective of the study is to collect preliminary, exploratory data on potential benefits of classic Ch’an Buddhist meditation techniques such as seated practice, standing postures (Chi Kung/qigong), and moving meditation practices such as T’ai Chi (taiji) for people diagnosed with immune system diseases. These practices are explained in detail in the Methods section.
Numerous medical studies have been conducted measuring the outcome of such practices with quantifiable benefits in the following areas:
• Pain management
• Neuropathy
• High blood pressure
• Immunity strength
• Overall sense of well-being (See the listing of research studies in the “Results” section”)
This paper discusses the potential benefits of implementing programs that implement meditative modalities for people diagnosed with HIV/AIDS.
To date, very little research has been done exploring the intersection of meditation and immune disorders. Applying the principles of TCM to HIV/ AIDS and teaching meditative strategies to HIV/AIDS patients have the potential to be extremely beneficial to a wide range of individuals. The essential questions for the study are: What are the potential benefits for HIV/AIDS patients? Can the informal narratives and experiences of the participants be validated by other research findings?
Methods:
The author, a recognized T’ai Chi and Chi Kung Master, an ordained Buddhist Priest, and an Associate Professor, has directed meditation sessions for patients with HIV/AIDS. He has observed and conversed with students from several classes over a period of twenty-five years and has retrospectively summarized and analyzed observational and anecdotal data regarding the effects of program participation. These results were compared with previously published peer-reviewed research findings on the effects of meditation. Because the current study was planned after the observational period, it did not include systematic data collection and analysis. Results are preliminary and exploratory and are intended to suggest directions for more systematic future research rather than scientific conclusions.
A total of 12-15 men and women with ages ranging from 26-70 who were diagnosed with HIV/AIDS participated in meditation sessions. Participants received training in two types of meditation: 1) traditional Ch’an (Zen) meditation with an emphasis upon single-pointed meditation, or 2) several standing Chi Kung (qigong) forms that incorporate movement and meditative concentration. In single-pointed meditation both feet are flat on the ground with the tailbone in the center of the seat. The spine should be straight but relaxed. The mind focuses upon the dantian—the physical center of the body, which is approximately one and a half inches below the navel. “Single Pointed” meditation consists of remaining focused upon the dantian through the process of staying and returning. The goal is to keep the attention on the dantian, and as various body sensations or thoughts arise, to bring the attention back to the dantian—hence training the mind to remain focus through the process of “staying and returning.” This technique lays the foundation for the individual to access the documented benefits.
Chi Kung are forms of exercise developed thousands of years ago in China. Chi Kung is the physical therapy component of Traditional Chinese Medicine. Like Western Physical Therapy, Chi Kung is both therapeutic and preventative. The exercises incorporate gentle stretching and bending, and are coordinated with deep, diaphragmatic breathing. The exercises reduce stress and anxiety and are effective pain management tools. The ongoing attention to the breathing alongside the movements reduces blood pressure, reduces anxiety, and generates a sense of psychological balance and well-being( Yang, 2005). These findings were confirmed by many of the participant narratives: “I have benefited from the classes in many ways. It has helped me remain calm in certain stressful situations. It has aided me to focus on tasks . . . . My circulation [h]as been better and my hypertension has come down a 5 to 8 p[oints]. I find myself in a more possible attitude.” Another person writes, the sessions have “helped to reduce blood pressure, improve our agility and help us to maintain a balance within our mind, body and spirit.”
The individuals were regular participants in the activities and workshops sponsored and maintained by the Shepherd Wellness Community, a community center that offers programming for individuals diagnosed with HIV/AIDS in order to maintain quality of life.
Over an eight-week session at the Shepherd Wellness Community in Pittsburgh, Pennsylvania, the author taught meditation and Chi Kung to a diverse range of students. Since the program was a community health initiative with completely voluntary participation, the numbers of participants and the participants themselves changed from week to week. Upon completion of the first eight-week session, the original 12-15 participants requested that another session be offered since they found the sessions to be extremely beneficial.
These techniques were taught to approximately 100 clients with HIV/AIDS and their families at the South West Pennsylvania Healing Weekend, an annual Healing Retreat that is partially sponsored by Shepherd Wellness Community. Again, the participants found these workshops to be invaluable and requested that they become a regular offering at the annual retreat.
Results: The informal narratives and anecdotes from the sessions indicate that meditation and moving meditation therapy are effective means to address chronic pain, neuropathy, stress, and bolster well-being. One participant explained “One of the main reasons I started Tai-Chi was to manage pain. I have two health problems that are related to immune disorders. [The sessions and classes] ha[ve] been a great help in managing pain. I am getting more aware of how I lock my knees, raise my shoulders and take shorter breaths when I am in pain. I do the warm ups every day no matter how [much] pain I am in.” This particular quote is representative of many of the responses to the sessions.
A brief review of the research literature on the impact of meditative techniques confirms the personal narrative experiences articulated by the participants at the Shepherd Wellness Community.
Austin (1998) offers an encyclopedic study of meditation and neuro-physical responses. Most pertinent is how meditation “causes secondary physiological and biochemical changes” (78), which include reduced “systolic and diastolic blood pressure.”
Siegel, a faculty member at Harvard Medical School, explores how the practice of mindfulness meditation can reduce the volume of pain sensations for people with chronic pain. Jon-Kabat Zinn’s “Mindfulness-Based Stress Reduction Programs” explores the degree to which “mindfulness mediation is effective for reducing pain symptoms in chronic pain populations . . . [and] reduces the emotional suffering that accompanies pain.” (Bodhidharma 2010, 35-41).
Yang (Taijiquan: The Art of Nurturing, The Science of Power, 2005), states, “Recent scientific studies have documented the physiological changes induced by meditation. By measuring specific physiological responses, such as cardiovascular and pulmonary functions, hormonal and neurotransmitter levels, brain wave activity, cerebral blood flow, and skin moisture content, studies have repeatedly characterized the physical state of meditation as a reduction of sympathetic activity and an increase of parasympathetic activity” (79). "The potential therapeutic benefits include: Digestive/bowel function, cardio-respiratory function, immune system function, prevention or treatment of arthritis, cognitive function…" (170).
Yang explains the relationship between the neurological benefits (i.e., pain management, stress reduction) of meditation and its physiological impact. Participants at the Shepherd Wellness Community provided narrative statements that they felt more energized and were sleeping more soundly since learning the meditative techniques.
A husband and wife who participated in sessions and classes wrote that “We have found our reflexes, endurance, concentration and overall health to have improved far beyond the state we were when we began . . . We are less susceptible to allergies and seasonal illnesses, sleep better, have more energy and find ourselves much more capable to focus on incremental approaches to long-term projects.”
Most relevant for HIV/AIDS is Yang’s claim about the immune system functioning as well as the above quote from the husband and wife who claim to be “less susceptible to allergies and seasonal illnesses.” A few studies have examined the potential for strengthening the immune system through these practices:
Irwin (2009) found that meditative practices boosted immunity to shingles . The randomized, controlled clinical trial included 112 healthy adults ages 59 to 86 (average age of 70).. Yang (2007) presents that meditative practices improve the “antibody response to influenza vaccine “(http://centerfortaiji.com/research/CTS_EBTstudies.pdf).”
Recommendations:
Previous research findings suggest that meditative practice could benefit HIV/AIDS patients by boosting immune functioning, improving sleep quality, and reducing pain and other effects of the disease or side effects of anti-retroviral treatment. Preliminary observational and anecdotal data from HIV/AIDS patients who learned meditative practice suggests that at least some patients have experienced these benefits. The author recommends conducting systematic research using scientific data collection and analysis methods to assess replicability of results and to further explore the extent of the benefits of meditative practice for patients with HIV/AIDS.
Given the low-risk of participating in meditation, and the potential benefits, these easily transmitted skills and techniques can be taught to a broad range of people. Meditation masters, who have been authorized and/or certified by their own teachers, should be utilized to teach the techniques in order to ensure maximum health benefits. Experienced masters, who are also trained in traditional Chinese medicine and therapeutic and medical Chi Kung are equipped to address potential risks of incorrect techniques that may result in dizziness, nausea, or elevated blood pressure. Furthermore, masters through years of training under other esteemed teachers are adept at adjusting the techniques in response to a broad range of abilities and medical conditions. Just as it is important to chose highly skilled professionals to deliver Western medical services, it is equally important that meditative services be delivered by trained professionals in order to ensure quality care and to minimize negative outcomes.
Implications for Clinical Management: The inclusion of meditation as part of a clinical program for individuals with HIV/AIDS and their family members would provide an effective strategy to address a range of psychological, physical, and medical issues:
• Meditation can reduce overall stress and anxiety to enhance overall well-being
• Meditation techniques may reduce the negative side effects (e.g., neuropathy) of pharmaceutical treatments. Moreover, since the techniques increase blood circulation, the techniques may make the pharmaceuticals more effective.
• Meditation may bolster the body’s ability to heal, and prevent medical complications
• Meditation may offer individuals diagnosed with HIV/AIDS and their family members and loved ones an effective coping strategy.
Implications for Minority Communities: Meditation offers a cost-effective strategy for a broad base of practitioners. Since it requires no specialized equipment, socio-economic conditions are not necessary considerations for the implementation of a meditation program. In effect, the practices are applicable to anyone.
By lowering blood pressure, regulating blood sugar levels, and improving cardio-pulmonary health, meditation addresses health concerns prevalent in the Afro-American communities. While these health issues are secondary to HIV/AIDS treatment, these ancillary health benefits offer further justification for the implementation of meditation and Chi Kung programs.
Cultural Competency: The authentic practices of meditation and moving meditative exercises such as Chi Kung and T’ai Chi are open and inclusive by their very natures. Since these practices are commonly viewed as Asian (Zen=Japanese; Ch’an = Chinese; Chi Kung and T’ai Chi = Chinese), a necessary caveat would be to clarify that these meditative techniques are not represented by the stereotypical images portrayed in the media (i.e., Kung Fu Movies, popular culture references, and the like); nor are the practices Deistic even though they have a religious origin. The techniques can be used to complement any religious practice and translate across socio-religious perspective. An authentic meditation master would create an atmosphere of openness and acceptance of backgrounds and cultural differences. Ordained clergy such as Ch’an or Zen Buddhist monks and priests who facilitate are trained to protect confidentiality and offer an assumed level of ethical competency and trust.
Overview and Extensions of the Study and the Core Lessons:
• Meditation offers an effective strategy for improving the quality of life for its practitioners
• Meditation techniques are a viable means to address pain management, neuropathy, and other conditions/symptoms of HIV/AIDS
• Meditation techniques are accessible for individuals with a wide range of physical abilities, differing levels of health, and from diverse socio-economic and racial backgrounds
• The benefits for individual practitioners have yet to be fully measured but the informal and anecdotal narratives confirm that such programs and offerings confirm are highly valued by participants. For example, participants requested that a second session be offered so that they would be able to continue to implement the skills learned.
• Participants in the programs find the skills acquired to be valuable for improving the quality of life and an effective approach for healing
• Clinical research on the direct impact of meditation upon HIV/AIDS is spare and merits continued support and implementation
• A qualified meditation teacher or Zen Master is required in order to maximize the results and to minimize the possibility of misinformation.
Selected Papers and Research Studies
Austin, James H. (1998). Zen and the Brain. Boston: MIT Press.
Barnes, V. A., Treiber, F. A., Turner, J. R., Davis, H., & Strong, W. B. (1999). Acute effects of transcendental meditation on hemodynamic functioning in middle-aged adults. Psychosom Med, 61(4), 525-531.
Barnes, V. A., Treiber, F. A., & Davis, H. (2001). Impact of Transcendental Meditation on cardiovascular function at rest and during acute stress in adolescents with high normal blood pressure. J Psychosom Res, 51(4), 597-605.
Bujatti, M., & Riederer, P. (1976). Serotonin, noradrenaline, dopamine metabolites in transcendental meditation-technique. J Neural Transmission, 39(3), 257-267.
Elias, A. N., Guich, S., & Wilson, A. F. (2000). Ketosis with enhanced GABAergic tone promotes physiological changes in transcendental meditation. Med Hypotheses, 54(4), 660-662.
Heller, Rick. (2010). Buddhism’s Pain Relief. Buddhadharma, 2010 (Fall), 34-41, 90-91.
Infante, J. R., Peran, F., Martinez, M., Roldan, A., Poyatos, R., Ruiz, C., Samaniego, F., & Garrido, F. (1998). ACTH and beta-endorphin in transcendental meditation. Physiol Behav, 64(3), 311-315.
Infante, J. R., Torres-Avisbal, M., Pinel, P., Vallejo, J. A., Peran, F., Gonzalez, F., Contreras, P., Pacheco, C., Roldan, A., & Latre, J. M. (2001). Catecholamine levels in practitioners of the transcendental meditation technique. Physiol Behav, 72(1-2), 141-146.
Irwin, M.R., Olstead, R., and Oxman, M.N. (2003). Effects of a Behavioral Intervention, T’ai Chi Chih, on varicella-zoster virus specific immunity and health functioning in older adults. Psychosomatic Medicine, 65 (5), 824-830.
Kjaer, T. W., Bertelsen, C., Piccini, P., Brooks, D., Alving, J., & Lou, H. C. (2002). Increased dopamine tone during meditation-induced change of consciousness. Brain Research Cognitive Brain Research, 13(2), 255-259.
Kubota, Y., Sato, W., Toichi, M., Murai, T., Okada, T., Hayashi, A., & Sengoku, A. (2001). Frontal midline theta rhythm is correlated with cardiac autonomic activities during the performance of an attention demanding meditation procedure. Cognitive Brain Research, 11(2), 281-287.
Lazar, S. W., Bush, G., Gollub, R. L., Fricchione, G. L., Khalsa, G., & Benson, H. (2000). Functional brain mapping of the relaxation response and meditation. Neuroreport, 11(7), 1581-1585.
Lou, H. C., Kjaer, T. W., Friberg, L., Wildschiodtz, G., Holm, S., & Nowak, M. (1999). A 15O-H2O PET study of meditation and the resting state of normal consciousness. Hum Brain Mapp, 7(2), 98-105.
Peng, C. K., Mietus, J. E., Liu, Y., Khalsa, G., Douglas, P. S., & Benson, H., & Goldberger, A. L. (1999). Exaggerated heart rate oscillations during two meditation techniques. International J Cardiology, 70(2), 101-107.
Sakakibara, M., Takeuchi, S., & Hayano, J. (1994). Effect of relaxation training on cardiac parasympathetic tone. Psychophysiology, 31(3), 223-228.
Tooley, G. A., Armstrong, S. M., Norman, T. R., & Sali, A. (2000). Acute increases in night-time plasma melatonin levels following a period of meditation. Biol Psychol, 53(1), 69-78.
Travis, F. (2001). Autonomic and EEG patterns distinguish transcending from other experiences during Transcendental Meditation practice. Int J Psychophysiol, 42(1), 1-9.
Travis, F., & Wallace, R. K. (1999). Autonomic and EEG patterns during eyes-closed rest and transcendental meditation (TM) practice: The basis for a neural model of TM practice. Conscious Cogn, 8(3), 302-318.
Yang, Yang. (2005). Taijiquan: The Art of Nurturing, The Science of Power. Champaign, IL: ZhenWu Publications.
Young, J. D., & Taylor, E. (1998). Meditation as a voluntary hypometabolic state of biological estivation. News Physiol Sci, 13, 149-153.
As the T'ai Chi Classics state, ones T'ai Chi should "Flow like a river and be still as a mountain."
