Full Catastrophe Living: Using the Wisdom of Your Body and Mind to Face Stress, Pain, and Illness

As adults, people’s minds are quick to categorize what they see, preventing them from fully experiencing each moment as “fresh” or novel, the way a child might (175). He notes that all creatures are “quite miraculous really,” and urges the reader to maintain this perspective to help overcome the “veil of routinized thinking” (176). The author argues that practicing mindfulness is sure to enhance people’s appreciation of everyday experiences. He points to walking, eating, sensory experiences, and the immune systems as incredible systems which people tend to take for granted. Kabat-Zinn details the sophisticated and interconnected mental and physical processes which constantly occur for an individual to act as an “integrated, coherent, whole being” (179).

These processes are also important for socialization and bonding, without them people could not interact or feel empathy with others. The author considers one individual a “whole” person, who is connected to a broader “whole” in the form of family and friends, their society, and the world (179). In this way, the body mirrors the world itself as one system of interdependent geological and biological processes, according to the Gaia hypothesis. The author claims that considering what is whole or fragmented about oneself is key to meditation practice in the same way that the earth’s homeostasis depends on the stasis of each part. He revisits his idea about the dangers of “automatic thinking” and explains an exercise called the Nine Dots from the Stress Reduction Clinic, which tries to address this problem (181). The exercise asks people to connect nine dots using only four lines and without retracing; the solution is to draw outside the lines to make these connections. Kabat-Zinn claims that this exercise is a metaphor for how people must overcome their automatic thinking and look at their own problems differently to see solutions. He argues that many of people’s stressors and limitations are the result of their own habitual thinking. He equates these automatic reactions with feeling “fragmented” and invites the reader to consider that they still have an inherent “wholeness and connectedness” that they can rediscover through meditation (186). Indeed, meditation means “to measure,” and Kabat-Zinn suggests that meditation is a way of measuring one’s own health and state of mind (188). He notes that great thinkers such as Carl Jung and Albert Einstein were also interested in the concept of wholeness in the individual and the universe. Einstein argued that people can heal from personal pain by recognizing that they are a small part of a larger system, which shifts their perspective from their own lives to encompass their larger reality.

Kabat-Zinn considers healing a kind of “rotation in consciousness,” which he believes is spurred by experiencing one’s own wholeness while meditating (193). While some people experience dramatic changes or realizations, others make progress in more subtle ways, transforming their relationships with themselves over time. The author provides several examples of patients who experienced changes in their consciousness, such as reduced physical pain and ability to calm themselves in times of extreme stress, such as bereavement or surgery. Kabat-Zinn explains that everyone has a different experience with meditation, and that practitioners should not attach expectations to certain healing that must happen with their meditation. He encourages the reader to customize their practice to their own needs and to consider the other aspects of their life that influence their minds and bodies, such as their diet, addictions, attitude, and exercise. He reminds the reader that meditation is not meant to help people reach a certain destination, but to tune them into the present moment more deeply.

The author points to evidence from the field of psychoneuroimmunology, which suggests that people’s psychological experiences affect their physical wellbeing. These studies demonstrate a strong reciprocal connection between the brain and immune system. According to data from Kabat-Zinn’s clinic, meditating correlates with better immune function as shown by a group of employees who produced more flu antibodies than their peers who had not taken the meditation course. Studies on mice prove that suppressing the immune system could even be a learned response generated by experience and communicated through the nervous system. Kabat-Zinn acknowledges that while chronic stress is considered harmful to immunity, some forms of stress stimulate the immune system, and he notes that experts are continuing to research this connection. The author reiterates that it can be counter-productive to meditate with high expectations about healing, since this makes the practice “mechanical” with an unhelpful emphasis on “success or failure” (209). Kabat-Zinn laments that hospital patients are often surrounded by mindless noise, such as TVs, and lack any knowledge of meditation, which might help them heal. He describes a meditation instructional video he designed for hospital patients called “The World of Relaxation,” which has helped patients feel calm and comforted during their hospital stays.

The author explains that the purpose of a “Lovingkindness meditation” is to increase compassion towards oneself and others through reflection and intention. While it is not necessary to extend loving kindness towards those who are hurtful, some meditators choose to do this, and some also choose to incorporate forgiveness into their Lovingkindness meditation. This type of meditation might be expanded to include people the meditator does not know by name, or even those they have never met. He concludes his chapter by positing that the healing process is the result of a shift in perspective rather than a complete cure, and he reminds the reader that thinking patterns and other brain activity can influence their physical health.

In recent decades, medicine has made numerous important advances, one of which is the discovery of neuroplasticity, or the brain’s ability to change and acquire new knowledge from birth until death. The brain has an inherent ability to produce new neurons and forge new neural connections, even in old age. Contemplative neuroscientists are now exploring how meditation informs brain activity and its connection with bodily health. Another field, epigenetics, researches how people’s environments inform their health, and the extent to which genetics plays a role as well. The author explains that researchers in this field have discovered that while genetics always plays some role in people’s health, it is not as influential as once thought, and that, like the brain, “the genome is equally ‘plastic’” (219). They have also discovered that high stress during key developmental phases can negatively impact people’s wellness by compromising their ability to physically grow, develop executive functioning skills, and learn academic and social skills. Yet another important medical advancement is the discovery of telomeres, which are structures at the end of chromosomes that are necessary for cell reproduction. Researchers have discovered that stress shortens these telomeres, and it appears that meditation, which relieves stress, may help people prolong the life of these important structures.

Kabat-Zinn argues that while these significant advances are exciting, the United States is lacking the necessary health education for people to understand how to care for themselves. He claims that more robust health education would prevent suffering as well as saving money on healthcare costs. There are many illnesses and conditions, such as chronic pain, which modern medicine struggles to understand and treat effectively, and Kabat-Zinn argues that a thorough understanding of human health and embracing preventive measures are the best way for individuals to improve their own quality of life and chances of health.

The author laments that the medical system can often treat patients in ways that are insensitive, which exacerbates their stress and is counterproductive to healing. He reiterates that compassionate, participatory medicine is the best way to respect the patient’s needs and wishes in order to promote recovery. Mindfulness training is now a part of some doctors’ education, and researchers have discovered that this education tends to help both doctors and patients by decreasing burnout and humanizing patients to doctors. The author suggests that people who need care should try to be active participants in their doctor’s decisions as much as possible and retain their self-confidence while dealing with their physicians.

As medicine has uncovered more connections between mental and physical health, the old idea that the mind and body are separate is being dismissed. The discovery of the “placebo effect” has demonstrated the power of belief in physical healing. The author refers to multiple studies that demonstrate that meditation has a positive effect on patient recovery. Kabat-Zinn feels that the United States is woefully lacking in meaningfully including mindfulness in different organizations and argues that the American healthcare system needs reform to truly promote mental and physical health. He praises Behavioral Medicine for acknowledging the connection between mind and body and cites Behavioral Medicine programs that help people suffering from addictions, binge eating, PTSD, anxiety, and more. The author urges physicians and patients to consider how mindfulness might affect the mind-body relationship and promote recovery.

There is strong evidence that thoughts and beliefs can inform physical health. One such example is “depressive rumination,” which are repeated negative thought patterns that play a large role in perpetuating depression. Often complex and emotion-laden, thoughts contribute to people’s perceptions of reality; these perceptions are often limited or inaccurate but feel real to the thinker. Kabat-Zinn refers to optimism and pessimism as “basic filters” through which people see the world and themselves (243). Dr. Martin Seligman, one of the founders of positive psychology, investigated the differences between optimists’ and pessimists’ interpretation of their lives and found that pessimists were much more likely to develop depression, hormonal changes, and compromised immunity after an adverse event. Self-efficacy is a type of thought pattern which promotes belief in one’s own ability to succeed; it has been shown to be “the best and most consistent predictor of positive health outcomes” (245). Mindfulness training can help people develop self-efficacy and experience its benefits as they are healing.

Another useful trait is “psychological hardiness,” which refers to people’s resilience during stress. People with “hardiness” tend to emphasize their control over their decisions and interpret challenges as opportunities for growth. Meanwhile, people with a “sense of coherence” believe that they can understand and manage their ongoing experiences, no matter how challenging (248).

Kabat-Zinn reveals that his clinic collected data on their patients’ self-efficacy, psychological hardiness, and sense of coherence, and found that after their MBSR program these qualities increased by about 5 percent, which held true for several years after their program. Kabat-Zinn argues that this is a significant amount because such traits used to be considered static aspects of personality.

Some medical professionals have hypothesized that certain “personalities” are more prone to diseases. Kabat-Zinn points to numerous studies that show a correlation between adverse life experiences and certain physical illnesses. Other studies reaffirm the importance of one’s beliefs and attitudes in healing from physical illness. The author warns against making assumptions of why cancer patients contract cancer or blaming patients for the illnesses they suffer from. He claims that some patients may feel empowered by reflecting on how their emotional experiences might have perpetuated their disease, but that this aspect of healing should be approached with sensitivity and care.

Kabat-Zinn cites studies that show that mindfulness can help patients heal from cancer, while honest emotional expression correlates with lower blood pressure. Other studies have demonstrated a link between feelings of hostility and developing heart problems. Kabat-Zinn ponders the connection between religious traditions’ emphasis on generosity and kindness and the fact that these traits tend to benefit people’s physical health. Several researchers have demonstrated a connection between “prosocial emotions,” such as self-awareness, kindness and social intuition, and people’s overall health. Another critical aspect of health is social relationships; numerous studies have demonstrated a connection between loneliness and worse health outcomes. Other studies have proven that people with strong social relationships, including marriage, friendships, and church membership, enjoyed longer lifespans than those who did not. Even enjoying the company of a pet can benefit one’s health.

The author raises the question of how people should apply these findings to their own health and meditation practice. He emphasizes that meditating gives people the opportunity to observe their own hostile or negative thoughts as they arise and reflect on their role in their own body and relationships. Kabat-Zinn asks the reader to use meditation to “consciously develop” more compassion, trust, and kindness (268).

Kabat-Zinn claims that feeling connected to oneself and others is a key aspect of health. He points to a study that demonstrates that nursing home residents who were told to make decisions for themselves and care for their own houseplant enjoyed longer lifespans than residents who were encouraged to abandon decision making and allow others to care for them and their plant. The author claims that this study shows that when people feel more connected to each other and their environment, they are more likely to thrive. He cites studies that demonstrate a correlation between the number of relationships a person has and the quality of their health. Similarly, many animals also thrive when raised with other animals rather than in isolation. Physical touch and affection are often important parts of relationships that deepen people’s bonds. The author suggests that mindfulness helps people to learn to love in a way that is not judgmental and controlling; this practice can be especially useful for parents. The author considers how touch informs the bonding experience between parents and their children, particularly between mothers and newborns. He notes that physical contact after birth is crucial for establishing a positive, secure bond between mother and infant.

Researchers claim that childhood experiences inform whether people develop secure or insecure attachment styles; Kabat-Zinn notes that secure attachment traits are like the principles of mindfulness. He claims that childhood trauma from neglect, abuse, or traumatic experiences can lead to “emotional disabilities” as adults, which are only possible to heal once they are openly acknowledged. The author emphasizes that when people hide their pain it tends to worsen.

Dr. Gary Schwartz offers an interpretation of health that focuses on the consistency and connection of the body’s feedback loops. When these loops became uncoordinated, they are in a state Dr. Schwartz terms “dysregulation,” which he argued is the root cause of diseases. One cause of such dysregulation is “disattention,” or failing to recognize and act on the body’s messages. For example, if someone eats when they are not hungry, they are ignoring their body’s message that they are full, and harming themselves by eating too much. Kabat-Zinn emphasizes that to restore the body to health, people must first pay attention to it. He claims that meditation provides an opportunity for people to reflect on their own connection to their bodies and minds, as well as to other people and the world.