You are not alone. Our system is beautifully adapted to warn of us of danger–perceived or real. And if we are unable to tend to that threat, we never come back to equilibrium with a sense of ecological safety and control. It may be something in our environment: our relationships, our work. And if we can’t take action, or are caught in distorting beliefs about or self-worth to do so, we come up with very debilitating results.  Ultimately, it rests in our broken relationship with ourselves. We identify with the feeling of not being ‘ok,’ and create some kind of meaning out of it (usually negatively self-directed). That is the survival function of what makes us uniquely conscious as human beings; even a dysfunctional meaning is still something to hang on to. And yet that same capacity for self-reflection and nuanced understanding and distress tolerance in the world knows the threshold is too low. In other words, we know we could be on more of an even keel, that there is something better for us.

So what gives? There is an entire discussion to be had from a mindfulness awareness point of view, advanced by the buddhist psychological understanding of how we struggle between avoiding pain and clinging to desire/comfort. Here though, I wish to simply address that we all have what I call blind spots–the areas of our psyche and behaviour/reactions, just outside of our conscious ’sight.’ And I use the term ‘blind’ in the true anatomical sense. Most of us understand our ’sight’ awareness to be the interpretation of visual input through the eyes. But the processing of that data is done in the occipital cortex in the back of the brain. And, most interestingly, research experiments show that when that area is damaged, which results in cortical blindness, subjects may actually still be able to register visual input (see) even though their brain doesn’t register the information! This is a stunning phenonmenon, and tells us a great deal about how we perceive and create meaning. It also provides a very real and metaphoric insight into how we function from ‘blind spots’ in our awareness.

Traumatizing or overwhelming events in our past may embed skewed perceptions and cognitive distortions about our role in the world that severely hold us back, and keep us ’seeing’ the world in this way–even though we consciously know we are in the present. Why is this? Simply put, during overwhelming events or dynamics in our early past, when our social/emotional development was still limited, our limbic or mid-brain overrides our rational mind. This is noted as the fight/flight (and freeze!) response. It is an evolutionary adaptation to kick us into survival mode when threat is present. The problem is, if those events are never processed out of our system, then we are left still functioning from that limited response, as if the threat never subsided. Worse, if we are caught blaming others for our plight, it further enables the sense of powerlessness.

In short, if you are aware of that ‘thing’ lurking under the surface, or even rearing its ugly head and sabotaging what would otherwise be your conscious choice in the moment, you are very likely falling into these blind spots. In my vocation as a psychotherapist (http://www.mindfulyoutherapy.com) and as a teacher of the art of Aikido (http://www.senshinkiaikido.com), everything is oriented towards neutralizing this limited response, taking conscious control to be calm and confident. As the Zen saying goes, “pain is inevitable, suffering is optional.”

Our mind, brain and bodies are a complex interactive system. While it is the job of family physicians, psychologists and frontline responders in mental health to try and stabilize people with mood disorders (i.e. through drugs), it doesn’t really get to the full picture. In fact, in a recent blog, I pointed out that emerging independent meta-analyses of pharmaceutical (anti-depressant, psychotropic) drugs show placebo is in effect upwards of 70 per cent. Think about that for a second. What that means is that of those patients taking SSRIs for example (anti-depressants), up to 70% or more might be responding to treatment without any actual outside chemical involvement! McGill professor Amir Raz recently conducted a survey where 65% of psychiatrists reported under-dosing their patients. In other words, patients were responding to treatment as if they were getting a prescribed dose of a drug, whereas instead of, say 20mg dosage of Prozac, the psychiatrist was only actually giving them 10mg pills. This points to what is called ‘top-down’ regulation of our system (as opposed to ‘bottom up,’ which implies that if you treat the body with chemicals, the mind will respond with a correlating psychological improvement.

So what does this mean? Am I suggesting that one can ‘think’ their way into/out of depression? Actually, to some extent, yes. But that’s for another article. What I am addressing is that the psyche and the body are an interdependent system. Emotional awareness (and the experience of ‘mood’) are a function of how the oldest and most basic regulators of our brain respond to what is going on in the system as a whole. We have inherited a 30,000 year old brain that is skewed for negativity. In other words, we have evolved and adapted by automatically scanning our world for danger–mostly through our five peripheral senses. However, feelings are derived from raw information fed to the brain/limbic system from a small area called the periaquaductal grey–which sits atop the brain stem (lizard brain). Neuroscientists have established that this primary organ defines consciousness in all organisms. What sets humans apart say, from chimpanzees (with whom we share 97% of the same DNA), is our pronounced frontal cortex, which regulates rational/executive function. But that tiny matchstick like organ atop our lizard brain is what signifies whether we are ‘ok’ or not.

So here’s how it works: the brain takes in information from two essential pathways: the five senses; and the autonomic nervous system. It then interprets that information through conscious awareness (sight, sound, etc & feelings). If it perceives that input to represent a threat, then it will signal the mid-brain, the Limbic system, to override and make fight/flight/flee signals flood our system. The same goes if basic regulatory functions (hormones, blood sugar, etc) signal that little duct atop the brain stem that things are not copacetic (cool, ok, normal). So, in either case, our ‘higher’ brain never gets to interpret the information–it goes straight into red alert (panic, anxiety, aggression…). Bingo! Mood disorders. What does come into our higher consciousness is then often distorted by the limited, trauma response. This can appear as negative beliefs, self-loathing, and in extreme cases, as paranoia and hallucination.

The bigger problem, however, is that the brain, at its sensory input level, doesn’t distinguish between past, present or future, real or perceived threats. This creates havoc with our (lack of) conscious, rational response. So yes, low serotonin levels or high cortisol (stress) levels in our system can signal us to take action (’seeking’ behaviour). But these drives to seeking behaviour may need more rational consideration (i.e., do i need serotonin in the form of a cookie? Or maybe a hug, or more importantly, re-assessing a boundary?).

To make matters worse, often these triggers are the old responses based on ’stuck’ patterning from childhood or unresolved events in our past. Our system is triggered into the same neuro-hormonal response, and in the case of chronic disorders like anxiety and depression, this elicits a chronic response: hypoarousal (depression; trying to feel ‘less’) and hyperarousal (feeling too much, anxiety disorders).

Recent research from the prestigious peer-reviewed journal The Lancet, for example, points to how childhood trauma is correlated with the onset and history of bipolar disorder. Meanwhile, ground-breaking research from UBC shows that parental stress can have a genetic effect on children. Of course, all of this still approaches the issue from a psycho-pathological purview. And while the mind/body approach is supported by evidence-based research, there is an even bigger perspective: that which speaks the the tagline of this blog–spiritual psychology.

Our evolutionary design functions to protect us from danger. But there is a cost. Our very highly tuned psyche/nervous system is still dependent on the threat/response dynamic. We seek pleasure and avoid distress. And that has been critical from an evolutionary standpoint. The problem is, and the contemplative tradition of Buddhism and its exquisite science of the mind shows us, is that if our relationship to reality is only based on seeking pleasure and averting pain, it sets us up to swing between those polarities of experience, caught in a constant kind of ‘over-steering’ and correcting of course. This, really, is the basis for our suffering. And Buddhism, so simply and adroitly, suggests that this inherent disorder is directly treatable from within, simply by virtue of what cognitive neuroscience deems ‘meta-awareness’ (or mindfulness). By doing a kind of ‘exposure therapy’ with our own thought/emotional reactions and patterns, via meditation and self-reflection, we can down-regulate the symptoms that swing us out of natural equilibrium (calm presence, openness, alertness). And in turn, brain research is showing us more and more, the activity of this kind of mindful self-regulation strengthens cortical activity and actual mass/density in the pre-frontal regions (associated with more complex, rational, compassionate thought, and impulse control).

So what does this mean for sufferers of depression? Certainly, this aversion/attatchment manifests as established mood and behavioural disorders and warrants appropriate intervention to stabilize the patient. At the same time, it represents a inherent and even commonplace challenge/condition which ties us together in our universal experience. And in a world that values material acquisition, despite the psychic, biological and environmental damage it renders, it would seem quite appropriate that we would be disturbed. And yet, our entire culture–from media to our schooling–normalizes the destruction of the world and our spiritual, individual and collective witness of trauma. For practical reasons, we are forced to some extent to deny this harsh reality to survive, and in its place self-medicate with pleasure through self-gratification. In the end, human compassion cannot, however, be assuaged with toys or fleeting pleasures. We all know this to be true; when we die, all we really account for is the love we shared in our lifetime.

I will be exploring this issue much more in an upcoming book. For now, my friends, suffice to say that while depression and mood disorders are de facto a medical issue, they are a humanistic concern as well. In my practices–Aikido, EMDR psychotherapy–mindfulness and social support facilitate the regaining of self-control, strength of self/spirit. And these, in turn, are cultivated not through compensation (either through ego or material wealth), but conversely by compassion and reconciliation of conflict. On a personal level, this may simply relate to the healing of distortions we internalized about our value in childhood, or the validity of our life’s purpose. And thus, we are moved not only personally–but collectively–to enlightened action.

Not as prevalent or culturally recognizable as Karate or Judo, Aikido is arguably the most complex, elegant and limitless of the martial arts originating from Japan. Its flowing movement and, by design, effortless blending with an opponent’s energy makes it especially relevant in today’s stressful world. So what makes this mysterious art so unique and powerful?

The word Ai-ki-do was evolved by the art’s founder, ‘O Sensei‘ (great teacher) Morehei Ueshiba. In essence, it connotes the path (”do”) of unifying (”ai”) one’s personal energy or life force (”ki”) with that of the universe. Aikido’s martial origins evolved out of a complex and long lineage of training and technique leading up to Budo (warrior arts of the samurai), and its late-stage influence from daito-ryu jujitsu (the legacy of which can be readily seen in the many wrist immobilizations and throws), and from which the founder developed aiki-jitsu, and then Aikido.

Aikido’s greatest contribution, ultimately expressed through the founder’s aims to unify humanity through self-purification and love, is as its legacy as the ‘Art Of Peace.’ What this means, in a practical daily sense, is that one is able–through the principles and experiential practice of ‘non-resistance’ in Aikido–to eradicate the habitual and aggressive reactivity of the subconscious mind, and thus karma, in the world at large.

In other words, one learns how to calmly and harmoniously blend with conflict; in its highest form, this transcends conscious action and stems agression before it takes seed. This has two layers: firstly, one becomes a calm and peaceful presence in the world, thus becoming ‘part of the solution; secondly, one’s ability to ultimately extinguish the impulse of agression before it arises in actions or intent leads to a more human society.

While this may seem impossibly challenging in a technical sense, or in the least intimidating, some basic neuroanatomy helps to understand what is happening on the physical and emotional level. In a bio-psychological way, what happens to the average person presented with a threat is that their mid-brain structures immediately trigger a ‘fight/flight’ response. The prefrontal cortex of the brain, associated with rational decision-making, is interrupted by a more primal response to protect the organism (run/fight, ask questions later!). By working with our subconscious minds, we can learn to override this reflex, consciously and calmly responding with only the minimal actions necessary.

In effect, by responding this way (in keeping with conflict resolution theory/technique) we also have a much better chance of abating the hyperarousal of our aggressor. On a neurobiological level, so-called ‘mirror-neurons’ come into effect, and our calm, confident presence and gentle assertive energy and movement can effectively ‘calm’ the violence of our ‘attacker.’ Ultimately, we cannot assert control over the free will of another–particularly if they are in a hyper-agitated and wilfully aggressive state.

With a spirit of loving protection, however, the superb blending movement of Aikido can quickly, smoothly and with minimal effort dissolve the attackers movement and assert control over the situation.

In our Aikido training, emphasis is placed on developing this awareness and re-conditioning the subconscious mind/body through Ki Development. Simply put, through exercises that could be described as non-reactive ‘moving meditation,’ we make our new habit that of connecting with the groundedness of Earth, and the limitlessness of Heaven. By extending this feeling in all directions at all times, we both embody and project a feeling of ever-expanding stability and a light feeling that can benefit us in every thought and action.

It was Ueshiba’s vision to unite humanity through the spiritual practice of Aikido–through Love. And yet, as Siddartha Gautama, the ‘Buddha,’ said of the birthright of enlightenment and liberation through mindful meditation, you cannot take action on dogma or doctrine–you must investigate and discover it for yourself…

Senshin Ki Aikido, Vancouver BC.

Sensei Michael A. Gordon, 4th Dan

To really understand what is vital to weight loss, we have to take a holistic mind/body approach. Current research provides more evidence that our physiological health, immunity and mental well-being are interdependent. For example, the neurochemicals responsible for emotional processing bind to receptor cell sites all over our body. Renowned researcher Candace Pert suggests that this means our body is actually our subconscious mind! When you consider that our gut is populated with huge clusters of receptors for emotional processing, the importance of a mind/body integrated approach to healing becomes ever more clear.

Dr. Bruce Lipton is leading the way in the field of ‘epigenetics,’ which is showing that unlike previously thought, our DNA is not ‘locked’ in a predetermined mode in our cells. Rather, it is affected by external stimuli–including thoughts–which shape how genetic cellular information is released. In other words, we don’t necessarily inherit our body shape, disease or other factors genetically!

When it comes to a psychotherapy approach to addressing weight issues, it is crucial to examine how our current perception/feeling about ourselves is being ‘distorted’ by past experiences. While we tend to think of ‘trauma’ as being involved in life-threatening situations, psychological research is also now confirming that disorders such as depression and anxiety are the result of cumulative negative small ‘t’ traumas built up over time. Our system experiences trauma as any overwhelm to equilibrium, and when we face these situations, our natural response is to go into a limbic or ‘fight or flight’ reaction. Unfortunately, when this happens, we lose the ability to ‘finish’ with the event, and it stays ‘frozen’ in our nervous system, getting continuously re-triggered by present situations. Thus, our ability to shed old overwhelm to the system is often reflected in our physical condition–sometimes it simply means we ‘armour’ ourselves unconsciously with layers of extra body fat.

Eye Movement Desensitization and Reprocessing (EMDR) is a highly effective mind/body approach that heals these past traumas, and quickly allows for self-healing in the present. Simply put, by safely connecting to past events pinpointed by the therapist, the client can ‘finish’ processing the stuck physiological experience and come back to equilibrium in the present. Thus, their entire system can come back into balance–shutting off the old alarms (stress hormones, etc) and letting their body function normally. One crucial element involved is the stress hormone Cortisol. When a person is triggered into an old trauma state, the Cortisol is activated–this hormone causes a person to not only crave carbohydrates to compensate for feelings of panic or depression, but also stores fat in the body!

EMDR is the most researched and clinically tested therapy approach to date for Post Traumatic Stress Disorder. When you consider this, applying it to body weight/image issues makes it a very powerful tool for helping a person connect with positive beliefs and to take action to better their life in every way.

Michael Gordon, MSc, EMDR
Director, Mindful You Therapy Clinic
info@mindfulyoutherapy.com
604.638.1675
Vancouver, BC

http://www.cnn.com/2009/HEALTH/09/16/spanking.children.parenting/index.html

Don’t try this at home. Several times a day, for several days, you induce pain in someone. You control the pain with morphine until the final day of the experiment, when you replace the morphine with saline solution. Guess what? The saline takes the pain away.

This is the placebo effect: somehow, sometimes, a whole lot of nothing can be very powerful. Except it’s not quite nothing. When Fabrizio Benedetti of the University of Turin in Italy carried out the above experiment, he added a final twist by adding naloxone, a drug that blocks the effects of morphine, to the saline. The shocking result? The pain-relieving power of saline solution disappeared.

So what is going on? Doctors have known about the placebo effect for decades, and the naloxone result seems to show that the placebo effect is somehow biochemical. But apart from that, we simply don’t know.

Benedetti has since shown that a saline placebo can also reduce tremors and muscle stiffness in people with Parkinson’s disease. He and his team measured the activity of neurons in the patients’ brains as they administered the saline. They found that individual neurons in the subthalamic nucleus (a common target for surgical attempts to relieve Parkinson’s symptoms) began to fire less often when the saline was given, and with fewer “bursts” of firing – another feature associated with Parkinson’s. The neuron activity decreased at the same time as the symptoms improved: the saline was definitely doing something.

We have a lot to learn about what is happening here, Benedetti says, but one thing is clear: the mind can affect the body’s biochemistry. “The relationship between expectation and therapeutic outcome is a wonderful model to understand mind-body interaction,” he says. Researchers now need to identify when and where placebo works. There may be diseases in which it has no effect. There may be a common mechanism in different illnesses. As yet, we just don’t know.

Sponsored by Awake In Action, a program of the Vancouver Shambhala Centre.
Vancouver Shambhala Center
3275 Heather Street
Vancouver, BC

Please visit http://www.mindfulyoutherapy.com for online therapy now.

Somewhere in your life is a partner, coworker, family member, pet or a situation that seems hopeless. It may regard health, finances or the success of a venture. Certainly, with any one of those things, we may not have the control we desire over the outcome. Situations can be extremely disheartening. And here is an interesting word. Did you know that the root of the word “courage” is coeur, from the french word for “heart.” So, to have courage literally means to have “heart.” This is a profound notion, because it belies our conventional association with bravery and courage, that of resolve, strength, conviction, force. While these elements hold true, at the center is the strength and will of the heart. More specifically, it is the ability to keep an open heart, to risk being wounded and feeling uncertainty in tough times, one which allows us to remain undaunted and fully human in the most heinous situations.

Often in difficult moments, there is a sense of injustice or injury. Certainly, there are times (think of Nelson Mandela in prison, or the exiled Dalai Lama) where there is persecution. The key to our own humanity and strength is not in bolstering some kind of internal fortitude from anger or resistance, but from, as the Dalai Lama reminds us, that even in the face of the most objectionable and injurious behaviour from others, even our enemies, on some level, seek happiness. This is a profound realization, and the ability to see how another’s humanity–not to mention our own instinct for understanding–has seemingly gone awry, is mediated by this ‘intelligence of the heart.’

The next time you feel angry, misjudged or even insignificant in the face of trying times, let the hardness of your heart soften, and notice the pain, for under it and all the associated hopes, fears and fantasies is essentially the vibrant open spaciousness of open-hearted compassion. As Gandhi so bravely pointed out: “Whatever you do may seem insignificant to you, but it is most important that you do it.”