Exodus and Sexual Health

23 distinct sexual health words and images appear in the Book of Exodus. 7 are unique to Exodus when compared to Genesis. The new sexual health terms are: midwives, sexual abstinence, adultery, sexual desire with a sense of malice, premature birth, to seduce, and to miscarry. The total sexual health terms in Genesis and Exodus combined equal 27. 

Exodus Sexual Health Vocabulary in Order of Appearance

Be Fruitful and multiply, PRH RBH:

…but the Israelites were exceedingly fruitful; they multiplied greatly, increased in numbers and became so numerous that the land was filled with them. (Exodus 1:7)

Midwives, YLD: A participle meaning to cause to bring forth.

The king of Egypt said to the Hebrew midwives, whose names were Shiphrah and 

Puah…. (Exodus 1:15)

Conceive and give birth to: HRH and YLD

…and she became pregnant and gave birth to a son. When she saw that he was a fine 

child, she hid him for three months. (Exodus 2:2)

Foreskin, ORLH:

Bridegroom, HTHN:

Circumcision, MULAH: Exodus 4:26 Appears one time in the OT in this form.

At a lodging place on the way, the LORD met Moses and was about to kill him.

But Zipporah took a flint knife, cut off her son’s foreskin and touched Moses’ feet 

with it.“Surely you are a bridegroom of blood to me,” she said.

So the LORD let him alone. (At that time she said “bridegroom of blood,” referring to 

circumcision.) (Exodus 4:24-26)

Covenant, BRT:

I also established my covenant with them to give them the land of Canaan, where they resided as foreigners. (Exodus 6:40)

Womb, RHM: 

Consecrate to me every firstborn male. The first offspring of every womb among the Israelites belongs to me, whether human or animal. (Exodus 13:2)

Sexual Abstinence, NGS: First appearance of this word used for “abstain from intercourse.”

Then he said to the people, “Prepare yourselves for the third day. Abstain from sexual relations.” (Exodus 19:15)

Adultery, NAF:

You shall not commit adultery. (Exodus 20:14)  This is the first occurrence of adultery used in the Bible. Adultery is intercourse between consenting partners who are married to other people.

Sexual Desire with Malice, HMD: Twice the term means inappropriate desire, and once for appropriate pleasure. 

You shall not covet your neighbor’s house. You shall not covet your neighbor’s wife, or his male or female servant, his ox or donkey, or anything that belongs to your neighbor. (Exodus 20:17)  

The LORD God made all kinds of trees grow out of the ground—trees that were pleasing to the eye and good for food. In the middle of the garden were the tree of life and the tree of the knowledge of good and evil. (Genesis 2:9)

When the woman saw that the fruit of the tree was good for food and pleasing to the eye, and also desirable for gaining wisdom, she took some and ate it. She also gave some to her husband, who was with her, and he ate it. (Genesis 3:6)

Private Parts, ARWAH:

And do not go up to my altar on steps, or your private parts may be exposed. (Exodus 20:26)

Premature Birth, YTSA:

If people are fighting and hit a pregnant woman and she gives birth prematurely but there is no serious injury, the offender must be fined whatever the woman’s husband demands and the court allows. (Exodus 21:22)

Seduce, PTHAW: Exodus 22:16 

Virgin, BTULAH: Exodus 22:16

Bride Price, MHR: Exodus 22:17

If a man seduces a virgin who is not pledged to be married and sleeps with her, he must pay the bride-price, and she shall be his wife. If her father absolutely refuses to give her to him, he must still pay the bride-price for virgins. (Exodus 22:16-17)

Miscarry, SCL: Exodus 23:26

…and none will miscarry or be barren in your land. I will give you a full life span. 

(Exodus 23:26)

Group Sex?, TSACH: Exodus 32:6 The root word for Isaac, laugh, sport, foreplay

So the next day the people rose early and sacrificed burnt offerings and presented fellowship offerings. Afterward they sat down to eat and drink and got up to indulge in revelry. (Exodus 32:6)

Corrupt, SHAHAT:

Then the LORD said to Moses, “Go down, because your people, whom you 

brought up out of Egypt, have become corrupt. (Exodus 32:7)

Plague, NGPH: Exodus 32:35 Possible sexually transmitted infections

And the LORD struck the people with a plague because of what they did with the calf Aaron had made. (Exodus 32:35)

Sacred Sex Trade, ZNH:

Be careful not to make a treaty with those who live in the land; for when they prostitute themselves to their gods and sacrifice to them, they will invite you and you will eat their sacrifices.

And when you choose some of their daughters as wives for your sons and those daughters prostitute themselves to their gods, they will lead your sons to do the same. (Exodus 34:15-16)

Exodus continues the sexual health positive big picture with the familiar phrase, “the Israelites were exceedingly fruitful; they multiplied greatly….” (Exodus 1:7)  This is the preamble to every covenant in the Book of Genesis. Exodus repeats this exact statement making a sexual health connection with Genesis. 7 times this preamble repeats in Genesis to introduce intimacy between the Creator and humankind. (Genesis 1:28, 8:17, 9:1,7; 17:20, 35:11)

The next two sexual health terms relate to the prolific reproduction of the Israeli people in Egypt.  Midwives is the first use of this word based on the root word found in Genesis meaning to give birth to, YLD. 

Genesis has gone to great lengths to show that sexual health is created by a benevolent God intended to be safe, without coercion, and non violent.  Enter Exodus 4. With regret, this violent piece connects to sexual health vocabulary.

The direct context is the strategy God gives Moses to free the people of Israel from the oppression of Pharaoh.  Exodus 4:22-23 states, “Then say to Pharaoh, ‘This is what the LORD says: Israel is my firstborn son, and I told you, “Let my son go, so he may worship me.” But you refused to let him go; so I will kill your firstborn son.’ ”

The intervention technology used with Pharaoh matches the violence of Pharaoh and his predecessors who committed acts of genocide against the Israeli’s.  The atrocities in Egypt do not begin with the Creator, Egypt’s holocaust against the Jews returns to find Pharoah’s own first born. Newton’s third law of motion may explain this best, “For every act of violence an equal act of aggression results.” Pharaoh’s genocide against the Israelis results in the extermination of the first born, including the heir to Egypt’s throne. (https://www.britannica.com/science/Newtons-laws-of-motion/Newtons-second-law-F-ma)

God sends Moses on the mission of his life to save the people of Israel from a murderous tyrant.  The English translation of one single verse appears to mock the context and may send the reader to paint the Genesis Creator as a violent-psychopath incapable of reason. While Moses journeys on his mission, English translators edit the text to read, “At a lodging place on the way, the LORD met Moses and was about to kill him. But Zipporah took a flint knife, cut off her son’s foreskin and touched Moses’ feet with it. ‘Surely you are a bridegroom of blood to me,’ she said. So the LORD let him alone. (At that time she said “bridegroom of blood,” referring to circumcision.)” (Exodus 4:24-26) 

So immediately after commissioning Moses to fulfill the most meaningful event in Israeli history, the Creator lays an ambush to assassinate his quarterback, Moses. His wife, Zipporah, meaning Little Bird, with intent to save her husband from divine contract killing, slices off the foreskin of their son hurling the amputated skin at her husband’s genitals, while screaming, “You are the bridegroom of blood!”. Then the Lord terminates the contract on Moses and aborts the execution. Without intermission, God sends Aaron to Moses and the two brothers kiss. The final verse in 4:31 shows the beautiful scene of compassionate presence with the Elders of Israel worshipping God and embracing Moses’ leadership. Really.

Let’s look at the Hebrew text for some clarity on this bizarre editing by translators.

The Hebrew word order is very plain. In translation the simplest explanation is usually the most accurate. “While on the road at a place of rest, The Lord met with Moses to strengthen him (for the liberation of Israel and the death of Egypt’s firstborn).”

The following verses show Aaron connecting with Moses and the brothers kiss in a fond greeting. The chapter closes with the Elders of Israel accepting Moses as their leader and worshiping The Lord.

Let’s unpack this piece and see if it can make some sense while at the same time being true to both storyline and text.

Exodus 4:26 begins with, At a lodging place on the way, the LORD met Moses and was about to kill him.” The word for “to meet”, as in meet to kill, PGS, appears 14 times in Old Testament. Only one use of the term PGS, meet, has an aggressive context found in Hosea 13:8.

“Like a bear robbed of her cubs, I will attack them and rip them open; like a lion I will devour them— a wild animal will tear them apart.” (Hosea 13:8) 

All other uses of PGS, to meet, in the Old Testament connect to tears of compassion, resting, commonality of the rich and poor, metaphorically meeting a bear, love and fidelity, darkness transitioning to dawn, gathering at a pool, meeting with a king’s cohort, brothers kissing, and two references to Esau reconciling with his brother Jacob.

The Hosea 13:8 violence citation dates to approximately 800 BCE.  The Exodus 4:24 passage dates 700 years earlier in approximately 1500 BCE. 7 centuries separate these two uses of the same word.  All citations in Genesis and Exodus simply mean a gracious meeting to reconcile family or giving strength in the work of redeeming Israel from Egypt. All references to PGS, meet, in the 16th century BCE do not carry the meaning of attack or violence of any kind. Exactly the opposite the term, PGS, is one of reunion, strength, and beauty. Hosea 13:8 is the only reference to aggression. It seems the plain rendering of PGS is simply to connect with and give strength to Moses for the greatest event of his life.

The  term “to seek”, BQS, occurs 225 times in the Old Testament. This is the word mistakenly edited as “to kill”. Nearly 90% of the citations mean “to seek” without harm. 29 times the word BQS means “to seek to kill”.  214 times BQS simply means “to seek or search for”.  Exodus uses this phrase once in a seek to kill context. Genesis never uses this word combination for seek to kill.  PGS BQS, “to seek to kill” appears nowhere in Genesis and once in Exodus.

When Pharaoh heard of this, he tried to kill Moses, but Moses fled from Pharaoh and went to live in Midian, where he sat down by a well. (Exodus 2:15)

…and warned him, “My father Saul is looking for a chance to kill you. Be on your guard tomorrow morning; go into hiding and stay there. (1 Samuel 19:2)

Saul tried to pin him to the wall with his spear, but David eluded him as Saul drove the spear into the wall. That night David made good his escape. (1 Samuel 19:10)

Then David fled from Naioth at Ramah and went to Jonathan and asked, “What have I done? What is my crime? How have I wronged your father, that he is trying to kill me?” (1 Samuel 20:1)

Stay with me; don’t be afraid. The man who wants to kill you is trying to kill me too. You will be safe with me.” (1 Samuel 22:23)

David said, “LORD, God of Israel, your servant has heard definitely that Saul plans to come to Keilah and destroy the town on account of me. (1 Samuel 23:10)

While David was at Horesh in the Desert of Ziph, he learned that Saul had come out to take his life. (1 Samuel 23:15)

Even though someone is pursuing you to take your life, the life of my lord will be bound securely in the bundle of the living by the LORD your God, but the lives of your enemies he will hurl away as from the pocket of a sling. (1 Samuel 25:29)

David then said to Abishai and all his officials, “My son, my own flesh and blood, is trying to kill me. How much more, then, this Benjamite! Leave him alone; let him curse, for the LORD has told him to. (2 Samuel 16:11)

and bring all the people back to you. The death of the man you seek will mean the return of all; all the people will be unharmed.” (2 Samuel 17:3)

Solomon tried to kill Jeroboam, but Jeroboam fled to Egypt, to Shishak the king, and stayed there until Solomon’s death. (1 Kings 11:40)

The wicked lie in wait for the righteous, intent on putting them to death. (Psalms 37:32)

Those who want to kill me set their traps, those who would harm me talk of my ruin; all day long they scheme and lie. (Psalm 38:12)

May all who want to take my life be put to shame and confusion; may all who desire my ruin be turned back in disgrace. (Psalm 40:14)

Arrogant foes are attacking me; ruthless people are trying to kill me— people without regard for God. (Psalm 54:3)

Those who want to kill me will be destroyed; they will go down to the depths of the earth. (Psalm 63:9)

May those who want to take my life be put to shame and confusion; may all who desire my ruin be turned back in disgrace. (Psalm 70:2)

The bloodthirsty hate a person of integrity and seek to kill the upright. (Proverbs 29:10)

What are you doing, you devastated one? Why dress yourself in scarlet and put on jewels of gold? Why highlight your eyes with makeup? You adorn yourself in vain. Your lovers despise you; they want to kill you. (Jeremiah 4:30)

“ ‘In this place I will ruin the plans of Judah and Jerusalem. I will make them fall by the sword before their enemies, at the hands of those who want to kill them, and I will give their carcasses as food to the birds and the wild animals. (Jeremiah 19:7)

After that, declares the LORD, I will give Zedekiah king of Judah, his officials and the people in this city who survive the plague, sword and famine, into the hands of Nebuchadnezzar king of Babylon and to their enemies who want to kill them. He will put them to the sword; he will show them no mercy or pity or compassion.’ (Jeremiah 21:7)

I will deliver you into the hands of those who want to kill you, those you fear—Nebuchadnezzar king of Babylon and the Babylonians. (Jeremiah 22:25)

When King Jehoiakim and all his officers and officials heard his words, the king was determined to put him to death. But Uriah heard of it and fled in fear to Egypt. (Jeremiah 26:21)

I will deliver into the hands of their enemies who want to kill them. Their dead bodies will become food for the birds and the wild animals. (Jeremiah 34:20)

“I will deliver Zedekiah king of Judah and his officials into the hands of their enemies who want to kill them, to the army of the king of Babylon, which has withdrawn from you. (Jeremiah 34:21)

But King Zedekiah swore this oath secretly to Jeremiah: “As surely as the LORD lives, who has given us breath, I will neither kill you nor hand you over to those who want to kill you.” (Jeremiah 38:16)

This is what the LORD says: ‘I am going to deliver Pharaoh Hophra king of Egypt into the hands of his enemies who want to kill him, just as I gave Zedekiah king of Judah into the hands of Nebuchadnezzar king of Babylon, the enemy who wanted to kill him.’ ” (Jeremiah 44:30)

I will give them into the hands of those who want to kill them—Nebuchadnezzar king of Babylon and his officers. Later, however, Egypt will be inhabited as in times past,” declares the LORD. (Jeremiah 46:26)

I will shatter Elam before their foes, before those who want to kill them; I will bring disaster on them, even my fierce anger,” declares the LORD.“I will pursue them with the sword until I have made an end of them. (Jeremiah 49:37)

BQS “to meet” has numerous compassionate presence translations.  Please see below. BQS can also be used in an intimacy context such as the lovers in the Song of Solomon, and the existential seeking of righteousness in compassion and humility. 

All night long on my bed I looked for the one my heart loves; I looked for him but did not find him. I will get up now and go about the city, through its streets and squares; I will search for the one my heart loves. So I looked for him but did not find him. (Song of Solomon 3:1-2)

I opened for my beloved, but my beloved had left; he was gone. My heart sank at his departure. I looked for him but did not find him. I called him but he did not answer. (Song of Solomon 5:6)

Friends: Where has your beloved gone, most beautiful of women? Which way did your beloved turn, that we may look for him with you? (Song of Solomon 6:1)

Listen to me, you who pursue righteousness and who seek the LORD: Look to the rock from which you were cut and to the quarry from which you were hewn. (Isaiah 51:1)

“I revealed myself to those who did not ask for me; I was found by those who did not seek me. To a nation that did not call on my name, I said, ‘Here am I, here am I.’ (Isaiah 65:1)

You will seek me and find me when you seek me with all your heart. (Jeremiah 29:13)

“In those days, at that time,” declares the LORD, “the people of Israel and the people of Judah together will go in tears to seek the LORD their God. (Jeremiah 50:4)

Afterward the Israelites will return and seek the LORD their God and David their king. They will come trembling to the LORD and to his blessings in the last days. (Hosea 3:5)

Seek the LORD, all you humble of the land, you who do what he commands. Seek righteousness, seek humility; perhaps you will be sheltered on the day of the LORD’s anger. (Zephaniah 2:3)

“I will send my messenger, who will prepare the way before me. Then suddenly the Lord you are seeking will come to his temple; the messenger of the covenant, whom you desire, will come,” says the LORD Almighty. (Malachi 3:1)

The most accurate translation honoring the character of God and the context of the narrative may be, “While on the road at a place of rest, The Lord met with Moses to strengthen him (for the liberation of Israel and the death of Egypt’s firstborn).” (Exodus 4:25-26) What follows is the circumcision of their son. This act of obedience seems appropriate before Moses undertakes confronting Pharaoh. The most simple rendering of the circumcision scene may be, “Zipporah took a knife and she cut the foreskin of her son, as she held her son’s genitals and said, “You are a bridegroom of blood to me.”

At no time does the Old Testament place the name of God as the subject in “seek to kill” passages except in the questionable narrative of Exodus 4:26. 

BRT, covenant is one of the primary intimacy terms used to describe the relationship between Creator and humankind. BRT means to cut, as in cut animals symbolizing an agreement, to share a meal, or enter into a relationship of emotional intimacy.

I also established my covenant with them to give them the land of Canaan, where they resided as foreigners. (Exodus 6:40)

BRT occurs 284 times in 264 verses of the Hebrew Old Testament.  13 times Exodus cites BRT. Genesis uses the term 24 times. (Strong, H1285)

The gynecological term RHM, womb, occurs in Exodus 13:5 appearing
26 times in 25 verses of the Hebrew Old Testament. RHM is also the root for the term, compassion. (Strong, H7355, H7358)

Sexual Abstinence, NGS, appears for the first time translated as “abstain from intercourse.”  

Then he said to the people, “Prepare yourselves for the third day. Abstain from sexual relations.” (Exodus 19:15)

NGS occurs 125 times in the Hebrew Old Testament appearing in 112 verses. This is the only place NGS translates as abstain from intercourse. All other citations simply mean an approaching, withdrawing, or connection of some kind. (Strong, H5066)

Exodus 20:14 connects directly to the Sermon on the Mount sexual health teachings of Jesus in Matthew 5. 

“You have heard that it was said, ‘You shall not commit adultery.’

But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart.

If your right eye causes you to stumble, gouge it out and throw it away. It is better for you to lose one part of your body than for your whole body to be thrown into hell.

And if your right hand causes you to stumble, cut it off and throw it away. It is better for you to lose one part of your body than for your whole body to go into hell. (Matthew 5 :27-30)

Looking at a woman lustfully carries the same weight as committing adultery in the heart.   This is a sobering reflection on the adultery and covet commands of Exodus 20:14. The Greek New Testament term for lust is a combination of a preposition, epi, meaning upon, and the word thuo, to kill, slay, sacrifice. The root thuo, for kill, expands to form the word group thumos, meaning wrath, fierceness, indignation, boiling up with rage, wine with high alcohol content driving the addict mad or death by toxic alcohol poisoning, and violent breathing. (Strong, G2372) This is important as an Arabic root meaning loathsome connects to the Hebrew word for covet, HMD. Covet in Hebrew and Greek can mean pleasure or desire in a good sense to another extreme meaning a desire which is loathsome or filled with malice. (Strong, H2530) HMD connects to the New Testament meaning of lust or covet in Matthew 5:27-30. It appears that Jesus is not stating that all sexual arousal is the same as committing adultery. The emphasis seems to be sexual arousal which touches erotic rage, desire combined with malice, and intent to do harm. The context of Matthew 5:27-30 is preceded by Jesus’ teaching on anger and murder. The erotic rage of Matthew 5:27-30 is followed immediately by divorce and victimization. This lends support to the covet command to be translated with anger, rage, or at minimum malaise. James confirms this connection to coveting and malevolence.

You desire (covet, epithemeo) but do not have, so you kill. You covet but you cannot get what you want, so you quarrel and fight. You do not have because you do not ask God. (James 4:2)

Enter modesty legislation to protect innocent worshipers from viewing priestly private parts.  ARWAH translated for genitals, nakedness, exposure, or private parts appears 54 times in 40 verses in the Hebrew Old Testament. (Strong, H6172) The term ARWAH appears in Genesis four times. Twice ARWAH connects to the incest snapshot of Ham with his mother in Genesis 9:22-23 with the phrase “uncovering the nakedness of” meaning incest. Two more times ARWAH appears as a picture of spying out the land in terms of exposing military weakness. (Genesis 42:9,12) 

The mandate of Exodus 20:26 seems a bit random as it prohibits building steep steps leading up to an altar of sacrifice. 

And do not go up to my altar on steps, or your private parts may be exposed. (Exodus 20:26) 

Apparently, near eastern religions made elaborate altars requiring its priesthood to ascend steep inclines to make sacrifice to deities. As clergy ascended the altar with sacrifice in hands, they were unable to control exposure of their genitals during inadvertent billowing of robes. Below this spectacle stood gaping worshipers unable “not to see” the private parts of their local priests. Exodus 28:42 gives this piece some additional clarity by adding modesty underpants for priests to protect innocent gawkers.

Make linen undergarments as a covering for the body, reaching from the waist to the thigh. (Exodus 28:42)

The term for sexual seduction in Exodus 22:16, PTHAH, appears 28 times in 26 verses of the Hebrew Old Testament. (Strong, H6601)  5 of the 28 uses connect to the romantic seduction of Delilah for Samson, and Job’s sexual sobriety reflection in the midst of his grief. (Judges 14:15; 16:5, Job 31:19) The final use of the term seduction connects God’s plan to redeem Israel from idolatry when He states, “Therefore I am now going to allure her; I will lead her into the wilderness and speak tenderly to her.” (Hosea 2:14) 

Virgin, BTULAH, appears 50 times in 50 verses of the Hebrew Old Testament. (Strong, H1330) The range of meaning includes both male and female XX and XY who have not have intercourse, to newly married women, and as metaphor for the people of Israel in a state of purity.

Bride Price, MHR: Exodus 22:17

If a man seduces a virgin who is not pledged to be married and sleeps with her, he must pay the bride-price, and she shall be his wife. If her father absolutely refuses to give her to him, he must still pay the bride-price for virgins. (Exodus 22:16-17)

Bride price, MHR, simply means the amount of money a male would pay the parents of a potential bride. MHR appears two times in one verse at Exodus 22:16-17. MHR also occurs in Genesis 34:12 and the infamous bride price set by King Saul for David of 100 Philistine foreskins. (1 Samuel 18:25)

Sexual education is not complete without conversation on miscarriage. The word SCL, in this verse meaning miscarry appears 24 times in 22 verses of the Hebrew Old Testament. (H7921) Four of the uses of SCL mean miscarry, the other 20 occurrences touch childlessness and trauma over the loss of children.

…and none will miscarry or be barren in your land. I will give you a full life span. 

(Exodus 23:26)

Exodus 32:7 Moses is directed by God to return to the Israeli’s because they are corrupt, SHAHAT. In Genesis this term is used 6 times in the Noah incest prevention narrative. Humankind will experience global judgement due to the normalization of sexual abuse. The snapshot will end with intercourse and impregnation of Noah’s wife by Ham her biological son. The incestuous offspring, Canaan, will be a symbol of conflict blending into modern day politics. (Genesis 6:11,12,13,17; 9:11,17)  Six is often a symbol of evil in Hebrew numerology. So SHAHAT six times may indicate a comprehensive corruption.

The balance of the word uses for SHAHAT in Genesis appear in the Sodom and Onan snapshots. SHAHAT appears seven times in the Sodom account. Seven is often a number representing completion. So in this case, complete corruption of sexual violence may be intended. (Genesis 13:10, 18: 28, 31, 32, 19:13,14,29)  The final use of SHAHAT in Genesis occurs in the Onan snapshot. Er commits an act of possible sexual abuse and God terminates him. Onan withdraws his penis at ejaculatory inevitability as a means of birth control. The terms used mean “spilling or corrupting” his seed onto the ground.  Every use of the word SHAHAT in Genesis connects to sexual violence or coercive sex. 

The  meaning of Exodus 32:7 and the direction for Moses to return to the people who are now “corrupt” most likely relates to coercive or violent sexuality.

The word for the sacred sex trade appears in Exodus twice at 36:14-15. ZNH, sacred sex trade, occurs 93 times in 81 verses of the Hebrew Old Testament. (Strong, H2181) One chief complaint of the prophets against the people of Israel orbited participation in the sacred sex trade.

I gave faithless Israel her certificate of divorce and sent her away because of all her adulteries. Yet I saw that her unfaithful sister Judah had no fear; she also went out and committed adultery (participated in the sacred sex trade). (Jeremiah 3:8)

This translation however is incorrect. The term for adultery is NAF, this word in Jeremiah 3:8 is ZNH, sacred sex trade. Editors also added the word adulteries in the first part of verse 8, …because of all her adulteries. The term does not appear in the Hebrew manuscript.  

Leviticus Sexual Health Vocabulary and Images In Order of Appearance

Leviticus features 11 different sexual health terms. Two of the terms do not appear in the Genesis sexual health big picture. These words are NDH, menstrual cycle and ZUB discharge of possible sexually transmitted infection. I have include a possible phrase for sexual offending against children and bestiality in the word count.

Becomes Pregnant ZRH

Gives Birth, YLD

Monthly Menstrual Cycle, NDH

“Say to the Israelites: ‘A woman who becomes pregnant and gives birth to a son will be ceremonially unclean for seven days, just as she is unclean during her monthly period. (Leviticus 12:2)

Circumcision, MOOL

On the eighth day the boy is to be circumcised. (Leviticus 12:3)

Infectious Discharge, zoob,  τοῦ γονορρυοῦς

Ejaculate, emission of semen

These are the regulations for a man with a discharge (Zoob, Gonoroos), for anyone made unclean by an emission of semen. (Leviticus 15:32)

Sexual Intercourse, SCB

…for a woman in her monthly period, for a man or a woman with a discharge, and for a man who has sexual relations with a woman who is ceremonially unclean. (Leviticus 15:33)

Sacred Sex Trade,  ZNH

They must no longer offer any of their sacrifices to the goat idols to whom they prostitute themselves. This is to be a lasting ordinance for them and for the generations to come. (Leviticus 17:7)

Incest, Uncovering the nakedness of 

No one is to approach any close relative to have sexual relations (uncover the nakedness of). I am the LORD. (Leviticus 18:6)

Possible Sexual Offending Against Male Children

Do not have sexual relations with a man as one does with a woman; that is detestable. (Leviticus 18:22)

Intercourse with Animals

Do not have sexual relations with an animal and defile yourself with it. A woman must not present herself to an animal to have sexual relations with it; that is a perversion. (Leviticus 18:23)

Sexual Health Vocabulary of Leviticus 18:22 and 20:13

This analysis of Leviticus 18:22 and 20:13 examines the Biblical Hebrew vocabulary as compared to the entire Hebrew Old Testament. Specifically this work looks at these passages and then compares the word use in the first 5 books of the Bible called the Pentateuch. Then the terms are analyzed in the Prophets and the Writings.

The Texts in Question

“ ‘Do not have sexual relations with a man as one does with a woman; that is detestable.’” (Leviticus 18:22)

With Biblical Hebrew terms:

“ ‘Do not have SCB (sexual relations)with a ZCR (male) as one does with a ISSHAH (woman); that is detestable.’” (Leviticus 18:22)

“ ‘If a man has sexual relations with a man as one does with a woman, both of them have done what is detestable. They are to be put to death; their blood will be on their own heads.’” (Leviticus 20:13)

“ ‘If an ISH (man) has SCB (unhealthy sexual relations) with a ZCR (male) as one does with an ISSHAH (woman), both of them have done what is detestable. They are to be put to death; their blood will be on their own heads.’” (Leviticus 20:13)

Leviticus Sexual Health Vocabulary

SCB meaning sexual relations or lie down with appears 213 times in 194 verses of the OT.  SCB, שָׁכַב, pronounced shaw-KAB, means to lie down as in sexual relations, death or any other reason: to cause to lie (down, down to sleep, still with), lodge, take rest, sleep, stay.

In the Pentateuch 18 times SCB means unhealthy sexuality. SCB appears as incestuous rape 5x’s, coercing sex with money 1x, rape of a non family member 6x’s, attempted rape by an authority figure 5x’s, seduction 1x, sex with animals 2x’s, intercourse with hygiene protocols 5x’s, incest with family members 6x’s, abortion protocols 2x’s,  and adultery 2x’s in the Pentateuch. In sexual health contexts SCB is never used for relational intimacy as the word for genital sexual intercourse, YDA. SCB only means coercive or unhealthy sexual hygiene.

SCB as Rape 16 x’s

SCB as Coercion 2x’s

ISH means male, XY chromosome

ISSHAH translates as female, XX chromosome

ZCR can mean prepubescent XY male child as well as an adult male. ZCR appears 82 times in 80 verses of OT. Within the Pentateuch 18 times ZCR means prepubescent child. 16 times in the Pentateuch ZCR may mean sexually mature male. 

The Pentateuch Uses of SCB

The Pentateuch comprises the first five books of the Old Testament, Genesis, Exodus, Leviticus, Numbers, and Deuteronomy.  Conservative scholars believe the Pentateuch was written most likely by Moses. The uses of SCB can be outlined as follows:

5x’s Incestuous Rape

Let’s get our father to drink wine and then sleep (SCB) with him and preserve our family line through our father.” (Genesis 19:32)

That night they got their father to drink wine, and the older daughter went in and slept (SCB) with him. He was not aware of it when she lay down or when she got up. (Genesis 19:33)

The next day the older daughter said to the younger, “Last night I slept (SCB) with my father. Let’s get him to drink wine again tonight, and you go in and sleep (SCB) with him so we can preserve our family line through our father.” (Genesis 19:34)

So they got their father to drink wine that night also, and the younger daughter went in and slept (SCB) with him. Again he was not aware of it when she lay down or when she got up. (Genesis 19:35)

3 x’s Coercive Sex for Money

But she said to her, “Wasn’t it enough that you took away my husband? Will you take my son’s mandrakes too?” “Very well,” Rachel said, “he can sleep (SCB) with you tonight in return for your son’s mandrakes.” (Genesis 30:15)

So when Jacob came in from the fields that evening, Leah went out to meet him. “You must sleep (SCB) with me,” she said. “I have hired you with my son’s mandrakes.” So he slept (SCB) with her that night. (Genesis 30:16)

6x Rape

When Shechem son of Hamor the Hivite, the ruler of that area, saw her, he took her and raped (SCB) her. (Genesis 34:2)

Meanwhile, Jacob’s sons had come in from the fields as soon as they heard what had happened. They were shocked and furious, because Shechem had done an outrageous thing in Israel by sleeping (SCB as rape) with Jacob’s daughter—a thing that should not be done. (Genesis 34:7)

But if out in the country a man happens to meet a young woman pledged to be married and rapes (SCB) her, only the man who has done this shall die. (Genesis 22:25)

If a man happens to meet a virgin who is not pledged to be married and rapes (SCB) her and they are discovered…. (Deuteronomy 22:28)

He shall pay her father fifty shekels of silver. He must marry the young woman, for he has violated (SCB) her. He can never divorce her as long as he lives. (Deuteronomy 22:29)

You will be pledged to be married to a woman, but another will take her and rape (SCB) her. You will build a house, but you will not live in it. You will plant a vineyard, but you will not even begin to enjoy its fruit. (Deuteronomy 28:30)

1x Possible Rape of Father’s Concubine

While Israel was living in that region, Reuben went in and slept (SCB as rape) with his father’s concubine Bilhah, and Israel heard of it. Jacob had twelve sons: (Genesis 35:22)

5x Authority Rape

…and after a while his master’s wife took notice of Joseph and said, “Come to bed (SCB) with me!” (Genesis 39:7)

And though she spoke to Joseph day after day, he refused to go to bed (SCB) with her or even be with her. (Genesis 39:10)

She caught him by his cloak and said, “Come to bed (SCB) with me!” But he left his cloak in her hand and ran out of the house. (Genesis 39:12)

She called her household servants. “Look,” she said to them, “this Hebrew has been brought to us to make sport of us! He came in here to sleep (SCB) with me, but I screamed. (Genesis 39:14)

“ ‘If a man sleeps (SCB) with a female slave who is promised to another man but who has not been ransomed or given her freedom, there must be due punishment. Yet they are not to be put to death, because she had not been freed. (Leviticus 19:20)

1 x Seduction Narrative

“If a man seduces a virgin who is not pledged to be married and sleeps (SCB) with her, he must pay the bride-price, and she shall be his wife. (Exodus 22:16)

2 x’s Intercourse with Animals

“Anyone who has sexual relations (SCB) with an animal is to be put to death. (Exodus 22:19)

“Cursed is anyone who has sexual relations (SCB) with any animal.” (Deuteronomy 27:21)

5 x’s Hygiene Protocols

When a man has sexual relations (SCB) with a woman and there is an emission of semen, both of them must bathe with water, and they will be unclean till evening. (Leviticus 15:18)

“ ‘Anything she lies (SCB) on during her period will be unclean, and anything she sits on will be unclean.’” (Leviticus 15:20)

“ ‘If a man has sexual relations (SCB) with her and her monthly flow touches him, he will be unclean for seven days; any bed he lies on will be unclean. (Leviticus 15:24)

Any bed she lies on (SCB) while her discharge continues will be unclean, as is her bed during her monthly period, and anything she sits on will be unclean, as during her period. (Leviticus 15:26)

for a woman in her monthly period, for a man or a woman with a discharge, and for a man who has sexual relations (SCB) with a woman who is ceremonially unclean. (Leviticus 15:33)

6x Incest

“ ‘If a man has sexual relations (SCB) with his father’s wife, he has dishonored his father. Both the man and the woman are to be put to death; their blood will be on their own heads. (Leviticus 20:11)

“ ‘If a man has sexual relations (SCB) with his daughter-in-law, both of them are to be put to death. What they have done is a perversion; their blood will be on their own heads. (Leviticus 20:12)

“ ‘If a man has sexual relations (SCB) with his aunt, he has dishonored his uncle. They will be held responsible; they will die childless. (Deuteronomy 20:20)

“Cursed is anyone who sleeps (SCB) with his father’s wife, for he dishonors his father’s bed.” (Deuteronomy 27:20)

“Cursed is anyone who sleeps (SCB) with his sister, the daughter of his father or the daughter of his mother.” (Deuteronomy 27:22)

“Cursed is anyone who sleeps (SCB) with his mother-in-law.” (Deuteronomy 27:23)

2 x’s Abortion Protocols

…so that another man has sexual relations (SCB) with her, and this is hidden from her husband and her impurity is undetected (since there is no witness against her and she has not been caught in the act). (Numbers 5:13)

Then the priest shall put the woman under oath and say to her, “If no other man has had sexual relations (SCB) with you and you have not gone astray and become impure while married to your husband, may this bitter water that brings a curse not harm you. (Numbers 5:19)

2 x’s Adultery

If a man is found sleeping (SCB) with another man’s wife, both the man who slept (SCB) with her and the woman must die. You must purge the evil from Israel. (Deuteronomy 22:22)

If a man happens to meet in a town a virgin pledged to be married and he sleeps (SCB) with her….(Deuteronomy 22:23)

38 times Genesis through Deuteronomy the term SCB is used in unhealthy sexuality contexts. SCB is never positioned as a sexual health term between consenting adults in the Pentateuch.

The Prophets and Writings Use of SCB

The books of 1 and 2 Samuel feature SCB 27 times. SCB in sexual health contexts appears 7 times. Eli’s sons used their position of authority to seduce women for sex who serve at religious worship services (1 Samuel 2:22). The term SCB, meaning rape, appears three more times in King David’s seduction of Bathsheba (2 Samuel 11:4), and twice for Amnon’s rape of his sister Tamar (2 Samuel 13:11-14). SCB has one reference to the future sexual assault of King David’s concubines by his son Absalom (2 Samuel 12:11). SCB as genital sexual intercourse occurs twice in reference to Uriah’s resistance to having intercourse with Bathsheba for the purpose of covering up King David’s impregnation of his wife, and David and Bathsheba’s conception of Solomon (2 Samuel 11:11; 2 Samuel 12:24) 

SCBappears 4 times in Isaiah. Isaiah and Zechariah use SCB for rape (Isaiah 13:16; Zechariah 14:2). Ezekiel speaks of the sacred sex trade using SCB, and Micah uses the word in a sense of lack of trust within a romantic relationship (Ezekiel 23:8; Micah 7:5).

The Book of Ruth uses SCB5 times.  Ruth appears in the family narrative of Jesus’ genealogy (Matthew1:5). The author uses SCB skillfully, weaving SCB through the account of Boaz and Ruth becoming sexually intimate and ultimately married. The euphemism “uncovering the feet” may be used for genital sexual intercourse in the narrative of Ruth (Ruth 3:7). All 5 citations refer to sexual contact rather than simple sleeping or lying down.

SCB is used 16 times in sexual health contexts within the Prophets and the Writings. The Prophets never use SCB for healthy sexuality. The context is always seduction, rape, or coercive sexuality.  Book of Ruth uses SCB in a romantic narrative adding the term to uncover the feet. This can be a euphemism for sexual intercourse. Scholars are divided in terms of  “is Ruth an example of healthy sexuality or unhealthy?”

Context of Leviticus 18 and 20

Leviticus 18

Chapter 18 begins with a contextual statement, “You must not do as they do in Egypt, where you used to live, and you must not do as they do in the land of Canaan, where I am bringing you. Do not follow their practices.” (Leviticus 18:3) The concern appears to orbit incest as was the context of Egyptian sexual health narratives.  Then, Leviticus18:6-17 outlines incest boundaries with immediate family members. 

“ ‘No one is to approach any close relative to have sexual relations. I am the LORD.

“ ‘Do not dishonor your father by having sexual relations with your mother. She is your mother; do not have relations with her.

“ ‘Do not have sexual relations with your father’s wife; that would dishonor your father.

“ ‘Do not have sexual relations with your sister, either your father’s daughter or your mother’s daughter, whether she was born in the same home or elsewhere.

“ ‘Do not have sexual relations with your son’s daughter or your daughter’s daughter; that would dishonor you.

“ ‘Do not have sexual relations with the daughter of your father’s wife, born to your father; she is your sister.

“ ‘Do not have sexual relations with your father’s sister; she is your father’s close relative.

“ ‘Do not have sexual relations with your mother’s sister, because she is your mother’s close relative.

“ ‘Do not dishonor your father’s brother by approaching his wife to have sexual relations; she is your aunt.

“ ‘Do not have sexual relations with your daughter-in-law. She is your son’s wife; do not have relations with her.

“ ‘Do not have sexual relations with your brother’s wife; that would dishonor your brother.

“ ‘Do not have sexual relations with both a woman and her daughter. Do not have sexual relations with either her son’s daughter or her daughter’s daughter; they are her close relatives. That is wickedness. (Leviticus 18:6-17)

The term incest is a Hebrew phrase literally, “uncovering the nakedness of.” This phrase connects to the Noah and Ham incest snapshot of Genesis 9 with exact wording.

Noah, a man of the soil, proceeded to plant a vineyard. When he drank some of its wine, he became drunk and lay uncovered inside his tent.  Ham, the father of Canaan, saw his father naked and told his two brothers outside.  But Shem and Japheth took a garment and laid it across their shoulders; then they walked in backward and covered their father’s naked body. Their faces were turned the other way so that they would not see their father naked. (Genesis 9:20-23)

Leviticus 18:18-23 speaks to a variety of sexual health topics.

“ ‘Do not take your wife’s sister as a rival wife and have sexual relations with her while your wife is living.

“ ‘Do not approach a woman to have sexual relations during the uncleanness of her monthly period.

“ ‘Do not have sexual relations with your neighbor’s wife and defile yourself with her.

“ ‘Do not give any of your children to be sacrificed to Molek, for you must not profane the name of your God. I am the LORD.

“ ‘Do not have sexual relations with a man as one does with a woman; that is detestable.

“ ‘Do not have sexual relations with an animal and defile yourself with it. A woman must not present herself to an animal to have sexual relations with it; that is a perversion. (Leviticus 18:18-23)

There are 13 directives regarding incest in Leviticus 18.  5 times chapter 18 speaks to non incestuous unhealthy sexuality. The context of chapter 18 favors Leviticus 18:22 to be a prohibition about unhealthy sexual intercourse with close relationships. In this case, perhaps mandating against child abuse.

Leviticus 20

Chapter 20 begins with mandate against sacrificing children to Molek. With this prohibition against infanticide is a statement about spiritists, those who call upon the dead. The same concern appears at the end of the chapter forming an inclusio tying this section together thematically. Chapter 20 repeats the Leviticus 18 mandates adding detail about abusing family members through infanticide and incest. The writer also addresses cursing parents, adultery with close community relationships, sexual activity during menstruation, and sex with animals. 9 of the commandments address non incestuous sexual health issues. 8 mandates connect to incest. The Leviticus 20:13 statement, 

“ ‘If a man has sexual relations with a man as one does with a woman, both of them have done what is detestable. They are to be put to death; their blood will be on their own heads. (Leviticus 20:13)  appears between incest prohibitions. The Leviticus 18 passage appears in the context of incest and unhealthy sexuality within close relationships specifically children.

Leviticus 15:33 may shed some light on the use of ISH as man, and ZQR translated prepubescent male. 

…for a woman in her monthly period, for a ZQR (boy) or a girl with a discharge, and for a man who has sexual relations (SCB) with a woman who is ceremonially unclean. (Leviticus 15:33)

The use of the term ZQR as prepubescent male fits both the chapter 18 and 20 passages showing a distinction between a man who can have intercourse, ISH, and a male prepubescent child, ZQR.

Another Leviticus passage affirms that ZQR can mean prepubescent male. 

He shall offer them before the LORD to make atonement for her, and then she will be ceremonially clean from her flow of blood. These are the regulations for the woman who gives birth to a male child (ZQR) or a girl. (Leviticus 12:7)

Summary

The two passages in question have been translated with the unintended result of violence against same sex communities. The vocabulary appears however to protect male prepubescent children from sexual assault by adult males.

The Revelation of John completes the most read and published book in literary history, The Bible. Question Alexa about the “Book of Revelation”, the artificial intelligence reveals over 158 million online references and sources. Why the popularity of the Bible and specifically Revelation? Is it possible people of faith find deep connection with Revelation’s hope in seasons of chaos?

John, Revelation’s scribe, delivers courage to the first century Christian community. Pandemics, corrupt politics, and a culture normalized with porn assaulted the churches of Asia Minor. The message seems clear…Creator God loves the creation compassionately bringing hope and light to global trauma.

Revelation also serves as bookend to the Book of Genesis. Chapters 21-22 of Revelation tie perfectly to the opening prologue of Genesis forming a literary inclusio. This device called the inclusio alerted ancient readers to a complete section of literature much like paragraphs assist modern students.

In the Book of Genesis Creator-God crafts a beautiful world for humanity…the same Maker with precise images illumines Revelation’s world of plagues and politics with the light of the Lamb, Jesus. These majestic scenes burn away corrupt politics with God’s justice. (Revelation 19:11)  In this new end time regime tears of grief relinquish as suffering ceases. The closing words reveal only sexual health exists between compassionate Creator and beloved creation. 

Revelation is also known for powerful images. The Beast identifies by the infamous 666, pandemics and global holocaust threaten,  politicians plunder, and over 70% of the seven churches addressed in Revelation have normalized porn. 

For the first time in the 2000 years of literary Biblical-history the porn passages of Revelation are addressed.  Porn played a major economic role in the first century. A similar sexualized culture exists today among people of faith. Porn is the primary sexual educator of faith based children. Could the widespread normalization of porn be another indication Christians may be in the “end times” Revelation describes?

The English word “porn” comes from the Greek root, pernemi, pronounced PAIR-nay-mee,meaning the coercive trafficking of humans for sex. (Strong, G4203) The Greek root pornappears in four forms within the Book of Revelation: the verb porneuo, pronounced par-NEW-oh, the feminine noun porneia, par-NAY-ah, the masculine nounpornos, PAR-nos,used for male sex trade participants, and the female gender counterpart, porne, pronounced PAR-nay.

The Revelation’s use of the pornword group is very specific. Porncarries the weight of active participation in the economy (which I call the sexeconomy) of the religious or sacred sex trade. No evidence supports the pornword group to mean intercourse between consenting adults as some translators mistakenly proposed. Porn is specific to the coercive economy of trafficking humans for sexual intercourse. This sexeconomy is only described in sacred religious contexts within Revelation.

The Book of Revelation features the root word for the modern term pornography, meaning a written record or depiction of the sex trade. The porn root appears in four ways:

The verb porneuo, “acting out in the sacred sex trade”

The feminine noun, porneia, “the sacred sex trade”

The masculine noun, pornos, meaning a male sacred sex trade worker

The feminine noun, porne, translated as a female sacred sex trade worker.

The porn word group weaves through 13 distinct sexual health terms and images in the Book of Revelation. The sexual health vocabulary in the final book of the Bible in order of appearance are:

Jesus 1:1

Nicolaitans 2:6

Balaam 2:14

Balak 2:14

Porneuo 2:14

Jezebel 2:20

Adultery 2:22

Shameful Nakedness 3:18

Pregnant and Give Birth 

Defile 14:4

Abominable 17:4

Filth 17:4

Bridegroom 18:23

The Sacred Sex Trade: Porn

The sacred sex trade formed a major economic component of ancient Near Eastern culture. In the Sumerian era 1750 BCE religious institutions staffed priests, attendants, and artists with sacred sex trade workers in places of worship. The purpose of the sex workers connected the worshipers to deities through intercourse. The sacred sex trade provided a, “substantial part of the temple’s income” (Tannehill, 1980, p. 79). The business of the sacred sex trade sexeconomy, provided great profit to religious institutions. One sex worker named Metiche, earned the call sign, Clepsydra, or stop watch, for timing the length of customer intercourse so she could streamline her clients for greater income (Tannehill, 1980, p. 100). Herodotus, the Greek historian, reported the coercive nature of the sex trade, 

Every woman who is a native of the country must once in her life go and sit in the temple and there give herself to a strange man….she is not allowed to go home until a man has thrown a silver coin into her lap and taken her outside to lie with him. …The woman has no privilege of choice-she must go with the first man who throws her the money. When she has lain with him, her duty to the goddess has been discharged and she may go home…. Tall handsome women soon manage to get home again but the ugly ones stay a long time before they can fulfill the condition which the law demands, some of them indeed as much as three or four years. (p. 80). 

Sacred sex workers classified in three groups. The harimtu, connected to the word harem, may have been a semi secular sex worker. The qadishtu, a sacred sex worker, reflects the Greek narrative of Herodotus. This term also connects to the Hebrew term, qa-DESH, which means holy or sacred used not only of God, but also male and female sex trade workers. (Strong, H6942) The ishtaritu were dedicated sex workers for the goddess Ishtar (Tannehill, 1980, p. 80). A Babylonian father wrote to advise his son, “Never take a harimtu to wife, her husbands are beyond counting; nor an Istaritu, she is reserved for the gods” (p. 80). Sexual politics also forced women into the sex trade.  A concubine did not have the independence of a hetaira, nor legal protection of a wife, and if she displeased her master, she could be sold to a brothel (Tannehill, 1980, p. 104). The sacred sex trade offered survival, not choice. I find it interesting that a coercive industry like the trafficking of humans for sex could find normalization in numerous cultures across the mediterranean much like the current era. Trafficking humans against their will for sex was acceptable practice for ancient man legitimized by local religions. Is this still the case?

According to Tannehill (1980) caregivers may have trafficked their own children into the sacred sex trade. The sex trade offered a less expensive way to transition a female child into adulthood rather than paying a dowry. The harimtu appear to have been formely married women who left their husbands and had no other recourse than intercourse within the sacred sex trade.

The sacred sex trade trafficked its workers like commodities. The Old Testament prophet in Joel 3:3 written between the 7th and 5th centuries BCE states, “They cast lots for my people and traded boys for prostitutes; they sold girls for wine to drink.” The sexeconomy of trafficking humans firmly established itself in the ancient Near East. Economic prosperity was encouraged by exchanging money for sexual intercourse with temple workers. The religious institutions and its hierarchies most likely became very wealthy. 

The Old Testament Use of Porneuo

The Septuagint (LXX) is the Greek translation of the Hebrew Old Testament. The LXX uses the verb, porneuo, 18 times in 18 verses. (BLB, Strong G4203) Porneuo connects directly to religious idolatry four times. (Deuteronomy 23:17; Ezekiel 6:9; Hosea 4:10,14) These four passages speak to the people of Israel about participation in the sacred sex trade of local religious shrines. Jeremiah and Ezekiel use porneuo for the faithlessness of Israel and Jeremiah establishes legal grounds for divorce using porneuo. Jesus makes this same connection to divorce stating the deal breaker for New Testament marriage is participation in the sacred sex trade in Matthew 5:32. Jesus does not use the term, adultery, as grounds for divorce in this conversation. Christ uses the word, porneia, acting out in the sacred sex trade.Amos prophesies that the destruction of Israel will bring the forcible sale of Jewish women into the sex trade.  

The New Testament Use of Porneuo

Porneuo, the verb meaning to act out in the sacred sex trade, appears 8 times in 7 verses within the New Testament. (BLB, Strong, G4203) Revelation uses the verb five times and Paul three. Jesus uses the feminine noun but does not use the verb, porneuo, within the Gospels. Paul uses porneuo in specific religious-idolatry contexts. (1 Corinthians 6:18; 10:8) 

In 1 Corinthians 6:18 Paul the Apostle uses the noun and the verb when he says, “Flee from sexual immorality (acting out in the sacred sex trade, porneia) every sin which a man may commit is outside his body, but whoever sins sexually, (participle from porneuo), sins against his own body.” In 1 Corinthians10:8 Paul uses the porneuo verb form when he states, “We should not commit sexual immorality (porneuo, as some of them did (porneuo)—and in one day twenty-three thousand of them died.”

Translators used the words sexual immorality, fornication, or lewd acts rather than sacred sex trade. Young’s Literal Translation used the term “whoredom” coming closest to the original use. Could this be intentional blending of all unhealthy sexuality meanings in this one term? (BLB, I Corinthians 10:8) The Old Testament translators from Hebrew to English followed closely the original meanings of the terms, but not so the New Testament Greek to English editors. The following porn terms, porneia and pornos, have been edited by translators unfairly and without merit as I will illustrate.

Porneia

The feminine noun porneia meaning  “the sacred sex trade” appears 25 times in 24 verses in the Morphological Greek New Testament (MGNT) Greek text. (Strong, G4202) John begins with Revelation 2:21 speaking to a female false prophet coercing her congregation to engage in the sacred sex trade. Five references connect to Babylon as the global sacred sex trade image. This term for a sacred sex trade worker occurs exactly seven times in Revelation. Perhaps the author strategically uses seven for the idea of “complete or comprehensive” immersion in the sex trade? Could this mean a cultural normalizing of porn?  (Revelation: 2:21; 9:21; 14:8; 17:2,4; 18:3; 19:2) As the term porneia is examined carefully, the word only connects to the sacred sex trade in the book of Revelation. Historic reference materials have mistakingly translated the word porneia as consensual sexual intercourse which is never the case in Revelation.

Porneia and Pornos may be two of the most mistranslated words in the New Testament. Of the 25 times the term Porneia is used, not once is porneia corrected translated as “the sacred sex trade” in the NIV. The usage is:

Sexual Immorality-16 times

Illegitimate-1 time

Immorality-1 time

Adultery-5 times

Pornos, meaning a male sacred sex trade worker appears 10 times in the Morphological Greek New Testament. The Greek to English translators never use the correct meaning. The uses are:

Sexually Immoral-8 times

Immoral- 2 times

This may mean that translators intentionally edited this word to include all unhealthy sexuality or immorality into the term. The strange paradox is that editors correctly translated female sex trade worker for porne, but completely missed the meaning for male sex trade worker.  This very well may be an example of sexual politics reflected by the editors. Pornos appears twice in Revelation at 21:8; 22:15.  The chapters 21 and 22 citations affirm that unhealthy sexuality cannot exist in the post apocalyptic new world. Unhealthy sexuality is defined clearly as one who engages in the coercive sexeconomy of the sacred sex trade. (Strong, G4205) Pornos does not appear in the Greek translation (LXX) of the Hebrew  Old Testament at any place.

The admonition of John the Revelator in Revelation 22:18-19 articulates concern for those who revere the integrity of The Bible. 

I warn everyone who hears the words of the prophecy of this scroll: If anyone adds anything to them, God will add to that person the plagues described in this scroll.

And if anyone takes words away from this scroll of prophecy, God will take away from that person any share in the tree of life and in the Holy City, which are described in this scroll.

Could the current plague of unhealthy sexuality among Evangelical leadership connect to this prophecy in John 22:18-19?  Did the translators of the NIV in trying to do a good thing in their mind actually undermine the sexual health of our leadership and families by intentional editing of Scripture according to their own sexual politics?

Porne

Porne, the term for a female sacred sex trade worker appears 12 times in 12 verses of the New Testament. Porne occurs five times in the Book of Revelation. (Revelation: 17:1,5,15,16; 19:2)  Four of the five references appear in chapter 17 focusing on a female sacred sex trade figure most likely representing a political regime which John calls, “Babylon the Great, The Mother of Harlots….” The chapter 19:2 citation reviews the just judgement against the sex trade for violent acts.

Porne occurs 37 times in 35 verse in the LXX Greek translation of the Hebrew Old Testament. (Strong, G4204) Please see the appendix for a full listing of the data.

Old Testament Term for Male Sex Trade Worker

Male sacred sex trade workeroccurs 6 times in 6 verses  of the Westminster Leningrad Codex (WLC) Hebrew Old Testament. The word is spelled the same as the Hebrew term for “Holy” indicating the sacred or religious nature of the word.

Deuteronomy 23:17 states, “No Israelite man or woman is to become a shrine prostitute.” (The terms used here are Ka-de-SHA, female holy sex trade worker, and ka-DESH, male sex trade worker.)

1 Kings 14:24: There were even male shrine prostitutes in the land; the people engaged in all the detestable practices of the nations the LORD had driven out before the Israelites.

1 Kings 15:12: He expelled the male shrine prostitutes from the land and got rid of all the idols his ancestors had made.

1 Kings 22:46: He rid the land of the rest of the male shrine prostitutes who remained there even after the reign of his father Asa.

2 Kings 23:7: He also tore down the quarters of the male shrine prostitutes that were in the temple of the LORD, the quarters where women did weaving for Asherah.

Job 36:14: They die in their youth, among male prostitutes of the shrines.

Revelation Sexual Health Vocabulary and Images in Order of Appearance

Jesus

The first sexual health image in Revelation is the name, Jesus, appearing 13 times in Revelation. (Revelation 1:1) Single, sexually sober, and without sex scandal Jesus is the focal point of sexual health. Intimacy with God through a spiritual, beautiful, pleasurable, compassionate, regulating, and reconciling relationship with Christ is at core the nature of the Christian faith.  Sexual health flows from this connection with God.  Note the final sexual health images of Revelation 18:23 are the bridegroom Jesus, and the bride, His church. This too may form an inclusio with the opening verse of Revelation 1:1 connecting to Jesus, the bridegroom.

Nicolaitans

Three images appear with the first mention of the word group for porn, porneuo, the verb which means to act out in the sacred sex trade. The images are Nicolaitans, Balaam, and Jezebel. The first image is Nicolaitans in Revelation 2:6: 

But you have this in your favor: You hate the practices of the Nicolaitans, which I also hate.

The Nicolaitans unhealthy sexuality image has unclear origins.  Numerous church writers have reflected on who may have originated this image.  Some cite Nicolaus the deacon of the church of Jerusalem, still others see Nicolaitans as a general metaphor for coercive sexuality and seduction. Most authors agree that Nicolaitans connects to acting out in the sacred sex trade for the profit of religious institutions. (https://en.wikipedia.org/wiki/Nicolaism)

The Christian community of Revelation lived within the worship culture of Aphrodite, the goddess of love, and the Dionysian Mystery cults. These religious institutions used trance inducing drugs to lower sexual inhibitions and at the same time funded the religious institutions promoting them.  

Balaam and Balak

The second sexual health image is Balaam. An infamous Old Testament character, Balaam coerced the Israelites into the sacred sex trade of Numbers 25:1-2. 

While Israel was staying in Shittim, (pronounced shi-TEEM) the men began (HLL) to indulge in sexual immorality (porneuo) with Moabite women, who invited them to the sacrifices to their gods. The people ate the sacrificial meal and bowed down before these gods.

The word “began” in verse 1 is the Hebrew term HLL which is a trigger word indicating the decline to unhealthy sexuality. Please see Genesis for a full treatment of the term HLL indicating a decline of culture and specifically the decline to unhealthy sexuality.

Revelation 2:14: Nevertheless, I have a few things against you: There are some among you who hold to the teaching of Balaam, who taught Balak to entice the Israelites to sin so that they ate food sacrificed to idols and committed sexual immorality. (The verb porneuo , “acting out in the sacred sex trade”)

Jezebel

The next unhealthy well cited sexuality image is Jezebel. Her name appears 20 times in 18 verses of the NIV. She brought the worship of Baal and Astarte into the royal marriage with King Ahab in the 9th century B.C. She introduced the sexeconomy of the  sacred sex trade to Judah as well as into the Northern Kingdom. 

Revelation 2:20: Nevertheless, I have this against you: You tolerate that woman Jezebel, who calls herself a prophet. By her teaching she misleads my servants into sexual immorality (The verb porneuo , “acting out in the sacred sex trade”) and the eating of food sacrificed to idols. (Strong, G4203)

Adultery

Not only is Jezebel responsible for acting out in support of the sexeconomy of the sex trade she consents to adultery with married men or women. Jezebel does not fare well in John’s rebuke. He states, “So I will cast her on a bed of suffering, and I will make those who commit adultery with her suffer intensely, unless they repent of her ways.” (Revelation 2:22) The term adultery means consensual intercourse between married persons. The word fornication connects to consensual sexual intercourse without the covenant of marriage. Adultery and fornication are distinct sexual behaviors which may not include the sexeconomy of the sex trade.

Adultery appears 15 times in 12 verses of the MGNT. (Strong, G3431) The Greek word is  pronounced moy-CHEUO. The CH sounds like a hard Q rather than the soft sound of “chew”. The Greek use of the term adultery in the Old Testament occurs 11 times in 8 verses. The Old Testament Greek use clearly distinguishes consensual adultery and the nonconsensual trafficking of the sex trade. Adultery and acting out in the sacred sex trade differ. Adultery is an act of mutual consent and passion between married partners. The sacred sex trade coercively traffics humans for financial gain. The Biblical references for adultery sometimes use the term synonymously for the sacred sex trade, but this may be literary device and is does not appear to be substance.  The sacred sex trade makes no case for mutuality of sexual intercourse. The payer for the temple ritual subordinates the payee in this case the male pornos or female porne. 

Ezekiel and Hosea reflect the differences of sex trafficking and consensual intercourse. Ezekiel shows a distinction between adultery and the sex trade. Hosea appears to use adultery as literary device to avoid repetitious vocabulary or perhaps Hosea is using articulate language to describe unhealthy sexuality.

Ezekiel 23:43: Then I said about the one worn out by adultery, ‘Now let them use her as a prostitute, for that is all she is.’

Hosea 4:13: They sacrifice on the mountaintops and burn offerings on the hills, under oak, poplar and terebinth, where the shade is pleasant. Therefore your daughters turn to prostitution and your daughters-in-law to adultery.

Revelation 2:22: So I will cast her on a bed of suffering, and I will make those who commit adultery (to commit adultery with, to have unlawful  consensual intercourse with another’s wife) with her suffer intensely, unless they repent of her ways. (Strong, G3431) 

The term adultery appears 11 times in 8 verses of the LXX, Greek Old Testament. Three of the references specifically connect to unlawful consensual intercourse and not the sacred sex trade (Exodus 20:14; Leviticus 20:10; and Deuteronomy 5:18). Jeremiah combines the meanings of the non consensual sex trade and consensual adultery in Jeremiah 3:9. Ezekiel 23:43 makes the distinction that a fatigued adulterer may become a for pay sacred sex trade worker. Hosea uses the term adultery three times in the LXX making a distinction between the sex trade and unlawful intercourse (Hosea 4:13-14; 7:4).

Shameful Nakedness 

Shameful nakedness appears in Revelation 3:18 and Revelation 16:15. Nakedness and shame most likely connect to Genesis 2:25. 

“Adam and his wife were both naked, and they felt no shame.” Sexual health at creation in Genesis presents no shame. Human sexuality is fully present and without fear.  

Revelation 3:18: I counsel you to buy from me gold refined in the fire, so you can become rich; and white clothes to wear, so you can cover your shameful (Strong, G132) nakedness (Strong, G1132); and salve to put on your eyes, so you can see.

Revelation 16:15: “Look, I come like a thief! Blessed is the one who stays awake and remains clothed, so as not to go naked (Strong, G1131) and be shamefully (Strong, G808) exposed.”

Among therapists, it is understood that the underlying driver of addiction and problematic sexuality is shame.  The Bible is clear from Genesis to Revelation that shame is loss of intimacy with God or a partner in relationship.  So, rather than compelling clients and faith community to “just say no” or abstain from pornography for which there exists no meaningful treatment results, the approach of Jesus may be more effective. He reflected the healing grace to speak truth without shame. (John 4:1-42 and John 8:1-11) Paul’s sexual health conversation of Roman’s 7 is climaxed by the declaration of Romans 8:1, “There is no condemnation for those who are in Christ Jesus….” Intimacy with God mitigates shame.

Pregnant and Give Birth

Pregnant occurs 9 times in 9 verses and give birth appears 18 times in 17 verses of the MGNT.  The words are translated in an accurate manner consistent with Biblical usage. One interesting side  bar however is Titus 1:12 when Paul states,  “One of Crete’s own prophets has said it: “Cretans are always liars, evil brutes, lazy gluttons.” The word lazy gluttons is the same term for pregnant.  

Defile

The word defile, pronounced ma-LEW-no, appears 3 times in the New Testament with two of the occurrences in Revelation. The term always connects to idolatry and unhealthy sexuality.  The term means pollute, stain, soil, contaminate, or defile. (Strong, G3435)

1 Corinthians 8:7: But not everyone possesses this knowledge. Some people are still so accustomed to idols that when they eat sacrificial food they think of it as having been sacrificed to a god, and since their conscience is weak, it is defiled.

Revelation 3:4: Yet you have a few people in Sardis who have not soiled their clothes. They will walk with me, dressed in white, for they are worthy.

Revelation 14:4: These are those who did not defile themselves with women, for they remained virgins. They follow the Lamb wherever he goes. They were purchased from among mankind and offered as first fruits to God and the Lamb.=

Abominable, Filth, and Porne

The noun for a female sex trade worker appears next in concert with two other unhealthy sexuality terms. Please see the porn word group conversation in the introduction for detail on porne, female sacred sex trade worker. Revelation 17:4 is helpful to assist in distinguishing the meanings of three sexual health terms; abominable things, filth, and adulteries.

Abominable appears 6 times in 6 verses of the MGNT and is pronounced ba-DE-loogma. Abominable connects clearly to the desecration of holy sites with idolatry. The term carries the nuance of stench and loathing. 

Revelation 17:4: The woman was dressed in purple and scarlet, and was glittering with gold, precious stones and pearls. She held a golden cup in her hand, filled with abominable things (Strong, G946) and the filth (Strong, G169) of her adulteries (Strong, G4204).

The second unhealthy sexuality term is filth, pronounced a-KA-thar-tos meaning unclean. (Strong, G169) If something or someone contradicted Levitical law it was considered unclean and required ceremonial purification. The word unclean appears 32 times in 30 verses of the MGNT and 152 times in 123 verses of the LXX Greek Old Testament. 

Bridegroom and Bride

The final sexual health image connects to bridegroom and bride.  These terms are exclusively connected to Christ and His church in the New Testament and reflect only sexual health. In fact the Gospels and Revelation are the only books using the terms bridegroom and bride in the New Testament.  

Revelation 18:23: The light of a lamp will never shine in you again. The voice of bridegroom (Strong, G3566) and bride (Strong, G3565)will never be heard in you again. Your merchants were the world’s important people. By your magic spell all the nations were led astray.

Summary

The Book of Revelation, the final book of the Bible, reprises exact images as the premier Book of Genesis at Creation. Intimacy with God in both works is spiritual, beautiful, pleasurable, compassionate in presence, regulates fear, is sexually healthy, and reconciles relationships. Could it be that this spiritual connection with God has been at the core of attending to addiction, idolatry, and specifically pornography for over 3500 years? 

Four terms form a word group based on the Greek root, porn, occurring 19 times in the Book of Revelation. Porneuo means to act out in the sacred sex trade, porneia is the noun for sacred sex trade, porne is the noun for female sex trade worker, and pornos is the term for male sex trade worker. 

The first century church was immersed in the ancient Near Eastern sex trade. Cultures across the Mediterranean normalized the coercive trafficking of humans for sex.  5 of the 7 churches specifically address the sacred sex trade, porn, within their congregations. Porneia, the noun, appears precisely seven times in Revelation which may indicate the complete entanglement of the sex trade in the first century Christian community. Currently, up to 74% of males and 41% of females regularly view porn according to recent studies. https://www.nature.com/articles/s41443-020-00380-w 

71% of the churches of Revelation were counseled specifically about the root word for porn.  

This data may show that post modern Christian communities have similar connections to porn as the first century church. Could it be that the same focus of Revelation can be helpful for Christians of this era?  

The central message of Revelation is intimacy with God through Christ who stands with the people He loves through pandemics, corrupt politics, and a culture normalizing the trafficking of humans for sex. Perhaps this is helpful for current immersion in porn? The opening message to the church in Revelation is the renewal of intimacy with God, restoring first love.  (Revelation 2:4)

After this emotive plea to restore intimacy with God, seven narratives of worship appear. (1:17;4:1-11;5:1-14; 7:11;11:16; 14:3;19:1-8)  John, Revelation’s scribe, begins the worship scenes “…in the spirit, on the Lord’s day.” John sees Jesus. (Revelation 1:1-17)  (1:17;4:10;5:1-14; 7:11;11:16; 14:3;19:1-8) In Revelation chapter 4:1-11 a worship scene identical to Isaiah 6 reveals divine beings surrendering themselves to the one “who sits on the throne and who lives for ever and ever.” Interludes among these scenes are plagues, the rising of political regimes followed by their demise, and a sexualized economy steeped in religion. It appears the Revelation treatment plan for pandemic terror, political injustice, and porn is the same…intimacy with God reflected in a beautiful, pleasurable, compassionately present, regulating, sexually healthy, and reconciling spirituality.

La interpretación bíblica en parte conecta su significado con la inspiración y la autoridad del texto para las personas de fe. Muchos clérigos creen que la Biblia está inspirada por Dios en algún nivel. De las muchas perspectivas sobre la inspiración, me quedo con la visión plenaria verbal de la inspiración (Roat, 2021). En este contexto, ‘verbal’ significa que las palabras en los manuscritos originales fueron ‘inspiradas’ por Dios y por lo tanto tienen autoridad e integridad para el lector. La vista plenaria verbal reconoce que las ediciones y los errores cometidos por los traductores no están inspirados por Dios ni tienen autoridad. Las variantes textuales, es decir, las diferencias entre los manuscritos antiguos, suman tres cuartos de millón solo para el Nuevo Testamento. Ehrman (2005) informó de 200 000 a 400 000 variantes basadas en 5700 manuscritos griegos y 10 000 latinos, con muchas otras traducciones antiguas y citas de los Padres de la Iglesia. Epp (2014) elevó el número de variantes textuales a 750.000. Aunque miles de textos antiguos difieren en ortografía, sintaxis y gramática, ninguna variante impacta el panorama general de la salud sexual o el contenido teológico del Nuevo Testamento.

Las variantes textuales y las ediciones del traductor subyacen a la adición de “plenario” (lo que significa que la historia completa o el panorama general de la Biblia tiene integridad y autoridad para el lector) a una visión saludable de la inspiración. La inspiración plenaria verbal abarca manuscritos originales con sensibilidad a los dispositivos literarios, la personalidad y el estilo de los autores individuales, la cultura, la revelación natural y las variantes textuales. La vista plenaria verbal de la inspiración apoya la totalidad de la Biblia desde Génesis hasta Apocalipsis, comunicando intimidad con Dios y unos con otros sin error. Por lo tanto, la Biblia puede ser la guía infalible de salud sexual para niños pequeños de una persona de fe.

Debido a que el texto encuentra significado y autoridad para una persona de fe, tomo en serio los mandatos inspirados de Jesús y el Apóstol Pablo de abstenerse de condenar la salud sexual. Las Escrituras dirigen específicamente al lector a pronunciar “no juzgar” la sexualidad de los demás.

El Sermón de la Montaña incluye la primera conversación sobre salud sexual de Jesús. Mateo 5 comienza la principal serie de sermones de Cristo. Cita diez declaraciones de bendición llamadas Las Bienaventuranzas. Jesús refleja los Diez Mandamientos de Éxodo 20 en esta pieza. Los temas que aborda corresponden palabra por palabra a los mandatos de salud sexual del antiguo Éxodo.

Habéis oído que se dijo: “No cometerás adulterio”… Se ha dicho: “Cualquiera que se divorcie de su mujer, debe darle carta de divorcio”. Pero yo os digo que cualquiera que se divorcia de su mujer, excepto por inmoralidad sexual, la hace víctima de adulterio, y cualquiera que se casa con una mujer divorciada, comete adulterio. (Mateo 5:27-31)

Luego, en Mateo 7, Cristo concluye el Sermón del Monte con la directiva,

No juzgues, o tú también serás juzgado. Porque de la misma manera que juzgáis a los demás, seréis juzgados, y con la medida con que midáis, se os medirá. ¿Por qué miras la aserrín en el ojo de tu hermano y no prestas atención a la viga en tu propio ojo? ¿Cómo puedes decirle a tu hermano: “Déjame sacar la paja de tu ojo”, cuando todo el tiempo hay una viga en tu propio ojo? Hipócrita, saca primero la viga de tu propio ojo, y entonces verás bien para sacar la paja del ojo de tu hermano. (Mateo 7:1-4)

Lo siguiente no es una edición de las Escrituras, sino más bien una reflexión sobre el contexto y el significado de la conversación sobre salud sexual con niños pequeños. Si el lector inserta lenguaje de salud sexual en los mandatos de no juzgar, entonces el pasaje puede verse como,

No juzgues la sexualidad de los demás, o tú también serás juzgado. Porque de la misma manera que juzgues la salud sexual de los demás, serás juzgado, la medida que uses para la sexualidad de los demás, te será medida. ¿Por qué evalúas las costumbres sexuales de otro y no prestas atención a tu propia sexualidad enfermiza? Hipócrita, primero atiende a tu propia salud sexual y luego verás claro a tu hermano. (Mateo 7:1-4)

La ortodoxia de no juzgar continúa cuando Cristo habla específicamente de la intersexualidad en Mateo 19:12. Jesús responde preguntas de salud sexual sobre el pacto matrimonial y el divorcio en este pasaje. Sus discípulos comentan que la soltería con celibato puede ser mejor que el trauma de un pacto matrimonial roto. Jesús responde con una declaración de salud sexual sobre el celibato y la intersexualidad-eunucos, seguida de una declaración de valores sobre los niños. Jesús afirma,

“Moisés os permitió repudiar a vuestras mujeres porque vuestro corazón era duro. Pero no fue así desde el principio. Os digo que cualquiera que se divorcia de su mujer, salvo en caso de inmoralidad sexual, y se casa con otra mujer, comete adulterio”. Los discípulos le dijeron: “Si esta es la situación entre un esposo y una esposa, es mejor no casarse”. Jesús respondió: “No todos pueden aceptar esta palabra, sino sólo aquellos a quienes les ha sido dada. Porque hay eunucos que nacieron así, y hay eunucos que han sido hechos eunucos por otros, y hay quienes eligen vivir como eunucos por causa del reino de los cielos. El que puede aceptar esto debe aceptarlo”. (Mateo 19:8-12)

Jesús habla de los eunucos: al nacer, por factores externos como la cirugía, y el celibato voluntario. Un inclusio es un dispositivo literario bíblico que ayuda a los lectores a conceptualizar el comienzo y el final de una pieza literaria. Debido a que los documentos antiguos no contenían puntuación, palabras o imágenes idénticas comienzan y concluyen secciones para ayudar al lector a comprender el “comienzo y final” del contenido específico. Esta pieza forma una inclusio que comienza y termina con la misma palabra “aceptar”, “No todos pueden aceptar esta palabra… El que pueda aceptar esto, que la acepte” (Mateo 19:12). Jesús habla de aquellos en la iglesia, “nacidos” sin capacidad para las relaciones heterosexuales. Cristo menciona a esta comunidad intersexual sin vergüenza ni condenación. Incluye a los “nacidos” así intersexuales-eunucos, con los eunucos que son “hechos” o castrados quirúrgicamente. Jesús entonces se incluye a sí mismo con aquellos que eligen la soltería con celibato por el bien del reino de Dios. Cristo parece reconciliador para los intersexuales en lugar de condenar.

Inmediatamente después de la pieza intersexual, Jesús se conecta con el valor intrínseco de los niños pequeños.

Entonces la gente le trajo niños pequeños a Jesús para que les pusiera las manos encima y orara por ellos. Pero los discípulos los reprendieron. Jesús dijo: “Dejen que los niños vengan a mí, y no se lo impidan, porque de los que son como ellos es el reino de los cielos”. Cuando les hubo puesto las manos, se fue de allí. (Mateo 19:8-15)

El fundamento de este trabajo se basa en la intención bíblica de enseñar a los niños la salud sexual de manera apropiada para su edad. Cristo no solo afirma la intersexualidad y la soltería dentro de la iglesia, sino que conecta esta pieza con el valor de los niños al bendecirlos.

Jesús se niega a usar la vergüenza con la condena en las instantáneas de sexualidad malsana de Juan 4 y Juan 8. En Juan 4, Cristo se encuentra con una mujer de Samaria con antecedentes de relaciones fallidas.

Él le dijo: “Ve, llama a tu marido y vuelve”. “No tengo marido”, respondió ella. Jesús le dijo: “Tienes razón cuando dices que no tienes marido. El hecho es que has tenido cinco maridos, y el hombre que ahora tienes no es tu marido. …Muchos de los samaritanos de ese pueblo creyeron en él por el testimonio de la mujer: “Él me dijo todo lo que hice”. Entonces, cuando los samaritanos vinieron a él, le instaron a que se quedara con ellos, y se quedó dos días. Y por sus palabras muchos más se hicieron creyentes.” (Juan 4:16-41)

El consejo veraz y compasivo de Cristo sin juicio resulta en un despertar espiritual para la mujer con muchos más en su comunidad.

Jesús aboga por una mujer traumatizada por abuso sexual en Juan 8. En esta instantánea de salud sexual, Cristo demuestra claramente su enfoque compasivo que no avergüenza ni condena a quienes buscan su consejo. Jesús no juzga a los perpetradores religiosos ni a la mujer que sobrevivió al abuso del clero.

Al amanecer apareció de nuevo en los atrios del templo, donde todo el pueblo se reunió a su alrededor, y él se sentó para enseñarles. Los maestros de la ley y los fariseos trajeron a una mujer sorprendida en adulterio. La pusieron de pie ante el grupo y le dijeron a Jesús: “Maestro, esta mujer fue sorprendida en el acto de adulterio. En la Ley Moisés nos mandó apedrear a tales mujeres. ¿Ahora, qué dices?” Estaban usando esta pregunta como una trampa, para tener una base para acusarlo. Pero Jesús se inclinó y comenzó a escribir en el suelo con el dedo. Como seguían interrogándolo, él se enderezó y les dijo: “Cualquiera de ustedes que esté libre de pecado sea el primero en arrojarle la piedra”. De nuevo se agachó y escribió en el suelo. En esto, los que oyeron comenzaron a irse uno a la vez, los mayores primero, hasta que solo quedó Jesús, con la mujer todavía de pie allí. Jesús se enderezó y le preguntó: “Mujer, ¿dónde están? ¿Nadie te ha condenado?” “Nadie, señor,” dijo ella. “Entonces tampoco yo te condeno”, declaró Jesús. “Ve ahora y deja tu vida de pecado”. (Juan 8:2-11)

El apóstol Pablo exige un pensamiento ortodoxo similar sobre la no condenación. Específicamente, Pablo aborda la sexualidad no saludable en Romanos 1 y luego sigue inmediatamente esta conversación con una directiva de no condenación para la comunidad de fe de Roma en el capítulo 2:1. Pablo usa la palabra “despreciar” o “despreciar” para la práctica de condenar la sexualidad de los demás,

Vosotros, pues, no tenéis excusa, vosotros que juzgáis [la salud sexual] a otro. Porque cualquiera que sea el motivo por el que juzgues la [salud sexual del] otro, te condenas a ti mismo, porque tú que juzgas haces las mismas cosas [sexualmente nocivas]. se basa en la verdad. Entonces, cuando tú, un simple ser humano, los juzgas [sexualmente] y, sin embargo, haces las mismas cosas [sexualmente insalubres], ¿piensas que escaparás del juicio de Dios? ¿O desprecias las riquezas de su bondad, tolerancia y paciencia, sin darte cuenta de que la bondad de Dios está destinada a llevarte al arrepentimiento? (Romanos 2:1-4)

Esta declaración sigue la directiva de Jesús en Mateo 7 de rechazar el juicio de los demás, incluida la condenación sexual (Mateo 7: 1-5, Romanos 2: 1). ¿Quizás el apóstol Pablo argumenta a favor de la conciencia de los propios comportamientos sexuales coercitivos? ¿Será que el juicio sexual de los demás refleja una patogénesis personal o un declive hacia una sexualidad enfermiza? El Evangelio del cristianismo del primer siglo se difundió por el Mediterráneo sin condena ni vergüenza sexual. En cambio, “la bondad de Dios está destinada a guiarlos a [un cambio de corazón de] arrepentimiento”. (Romanos 2:4)

En Romanos 7:1-6, Pablo inicia una conversación sobre la salud sexual y el matrimonio.

¿No sabéis, hermanos, porque hablo a los que conocen la ley, que la ley tiene autoridad sobre alguien sólo mientras esa persona vive? Por ejemplo, por ley, una mujer casada está ligada a su esposo mientras él vive, pero si su esposo muere, ella queda liberada de la ley que la une a él. Así pues, si ella tiene relaciones sexuales con otro hombre mientras su marido vive aún, se la llama adúltera. Pero si su marido muere, queda liberada de esa ley y no es adúltera si se casa con otro hombre. (Romanos 7:1-3)

El Apóstol de los Romanos luego aclara que esta conversación se conecta específicamente con la salud sexual.

Así que, hermanos míos, también vosotros habéis muerto a la ley por medio del cuerpo de Cristo, para que seáis de otro, de aquel que resucitó de los muertos, a fin de que demos fruto para Dios. Porque cuando estábamos en el reino de la carne, las pasiones pecaminosas provocadas por la ley obraban en nosotros, de modo que llevábamos fruto para muerte. Pero ahora, al morir a lo que una vez nos ataba, hemos sido liberados de la ley para que sirvamos en la forma nueva del Espíritu, y no en la forma antigua del código escrito. (Romanos 7:4-6)

Paul inmediatamente en este contexto de salud sexual conecta quizás su propia ansiedad personal.

Sabemos que la ley es espiritual; pero yo no soy espiritual, vendido como esclavo al pecado. No entiendo lo que hago. Pues lo que quiero hacer no lo hago, pero lo que aborrezco lo hago. Y si hago lo que no quiero hacer, acepto que la ley es buena. Tal como están las cosas, ya no soy yo mismo quien lo hace, sino que es el pecado que vive en mí. Porque sé que el bien mismo no habita en mí, es decir, en mi naturaleza pecaminosa. Porque tengo el deseo de hacer el bien, pero no puedo llevarlo a cabo. Porque no hago el bien que quiero hacer, sino el mal que no quiero hacer, esto lo sigo haciendo. Ahora bien, si hago lo que no quiero hacer, ya no soy yo quien lo hace, sino que es el pecado que vive en mí el que lo hace. (Romanos 7:14-20)

La lucha con el pecado de la que habla Pablo parece conectarse directamente con la conversación sobre la salud sexual de 7:4-6.

Muchos libros de la Biblia contienen el clímax o punto principal de la obra en el centro de la pieza literaria. Pablo también forma el clímax del Libro de Romanos en el capítulo 8. En este gran capítulo Pablo afirma que Dios dispone todas las cosas para bien, nada puede separar a una persona creyente de Dios, y el Apóstol infunde esperanza en la salud sexual. El comienzo de Romanos 8 sigue el mandato de no juzgar de Jesús en Mateo 7, y la directiva de Pablo de no condenar en el capítulo 2:1.

Por tanto, ya no hay condenación para los que están en Cristo Jesús, porque por medio de Cristo Jesús la ley del Espíritu que da vida os ha librado de la ley del pecado y de la muerte. Porque lo que la ley era incapaz de hacer porque estaba debilitada por la carne, Dios lo hizo al enviar a su propio Hijo en semejanza de carne de pecado para ser una ofrenda por el pecado. Y así condenó al pecado en la carne, para que la justicia de la ley se cumpliese plenamente en nosotros, que no vivimos según la carne, sino según el

Espíritu. (Romanos 8:2-3)

En 1 Corintios 10 y 11, Pablo instruye a los corintios acerca de la comunión. El Apóstol da límites específicos de salud sexual:

Ahora bien, estas cosas ocurrieron como ejemplos para evitar que pongamos nuestro corazón en cosas malas como ellos lo hicieron. No seáis idólatras, como lo fueron algunos de ellos; como está escrito: “Se sentó el pueblo a comer y a beber, y se levantó para gozar de jolgorio”. No debemos cometer inmoralidad sexual, como lo hicieron algunos de ellos, y en un día murieron veintitrés mil de ellos. No debemos probar a Cristo, como lo hicieron algunos de ellos, y fueron asesinados por serpientes. Y no os quejéis, como hicieron algunos de ellos, y fueron muertos por el ángel destructor. (1 Corintios 10:6-11)

Luego, el capítulo 11 invita a la comunidad de Corinto a examinar su salud sexual individual. Pablo no da instrucciones para juzgar la salud sexual de los demás. “Todos deben examinarse a sí mismos antes de comer del pan y beber de la copa. Porque los que comen y beben sin discernir el cuerpo de Cristo, comen y beben juicio sobre sí mismos” (1 Corintios 11:28).

Nuevamente, si el examen de la salud sexual formara parte de la preocupación de Pablo, el texto podría haber dicho: “Cada uno debe examinar su propia salud sexual antes de comer el pan y beber la copa”.

La tradición de Cristo y el Apóstol Pablo prohíben el juicio sexual y, por ejemplo, exigen tolerancia cero para condenar el género. Ambas autoridades de la iglesia prohíben claramente juzgar la sexualidad de los demás y condenar el género. Cristo y Pablo en las Escrituras están de acuerdo en que juzgar la sexualidad de los demás trae una condenación similar de Dios al crítico que en realidad proyecta sus propios pecados sexuales sobre los demás.



Five simple ways to lower your cortisol levels without drugs.

Posted January 22, 2013 |  Reviewed by Gary Drevitch

https://www.psychologytoday.com/us/blog/the-athletes-way/201301/cortisol-why-the-stress-hormone-is-public-enemy-no-1

The stress hormone, cortisol, is public health enemy Number One. Scientists have known for years that elevated cortisol levels interfere with learning and memory, lower immune function and bone density, increase weight gain, blood pressure, cholesterol, and heart disease—the list goes on.

Chronic stress and elevated cortisol levels also increase one’s risk for depression, mental illness, and lower life expectancy. This week, two separate studies were published in Science linking elevated cortisol levels as a potential trigger for mental illness and decreased resilience — especially in adolescence.

Cortisol is released in response to fear or stress by the adrenal glands as part of the fight-or-flight mechanism. The fight-or-flight mechanism is part of the general adaptation syndrome defined in 1936 by biochemist Hans Selye of McGill University. He published his revolutionary findings in a simple 74-line article in Nature, in which he defined two types of “stress” — eustress (good stress) and distress (bad stress).

Both eustress and distress release cortisol as part of the general adaptation syndrome. Once the alarm to release cortisol has sounded, your body becomes mobilized and ready for action — but there has to be a physical release of fight or flight. Otherwise, cortisol levels build up in the blood, which wreaks havoc on your mind and body.

Eustress creates a “seize-the-day” heightened state of arousal, which is invigorating and often linked with a tangible goal. Cortisol levels return to normal upon completion of the task. Distress, or free-floating anxiety, doesn’t provide an outlet for the cortisol and causes the fight-or-flight mechanism to backfire. Ironically, our own biology — which was designed to ensure our survival as hunters and gatherers — is sabotaging our bodies and minds in a sedentary digital age. What can we do to defuse this time bomb?

Luckily, you can make 5 simple lifestyle choices that will reduce stress and anxiety and lower your cortisol levels:

1. Regular Physical Activity

Kickboxing, sparring, or a punching bag are terrific ways to recreate the “fight” response by letting out aggression (without hurting anyone), thus reducing cortisol.

Aerobic activities, like walking, jogging, swimming, biking, or riding the elliptical, are great ways to recreate the “flight” outlet and burn up cortisol. A little bit of cardio goes a long way: Just 20 to 30 minutes of activity most days of the week pays huge dividends by lowering cortisol every day and in the long run.

Fear increases cortisol. Regular physical activity will decrease fear by increasing your self-confidence, resilience, and fortitude — which will reduce cortisol. Yoga will have a similar effect, with the added benefit of mindfulness training.

If your schedule is too hectic to squeeze in a continuous session of aerobic activity, you can reap the same benefits by breaking daily activity into smaller doses. An easy way to guarantee regular activity is to build inadvertent activity into your daily routine. Riding a bike to work, walking to the store, taking the stairs instead of the escalator — these all add up to a cumulative tally of reduced cortisol at the end of the day.

2. Mindfulness and Loving-Kindness Meditation (LKM)

Any type of meditation will reduce anxiety and lower cortisol levels. Simply taking a few deep breaths engages the Vagus nerve which triggers a signal within your nervous system to slow heart rate, lower blood pressure, and decrease cortisol. The next time you feel yourself in a stressful situation that activates your “fight-or-flight” response, take 10 deep breaths and feel your entire body relax and decompress.

Setting aside 10 to 15 minutes to practice mindfulness or meditation will fortify a sense of calm throughout your nervous system, mind, and brain. There are many different types of meditation. “Meditating” doesn’t have to be a sacred or New-Agey, “woo-woo” experience. People often ask me what kind of meditation I do and how to practice “Loving-Kindness Meditation” (LKM). I am not an expert but have developed a technique that works for me. I suggest that you do more research, visit a meditation center if you can, and fine-tune a daily meditation practice that fits your schedule and personality. Below is my daily meditation routine:

Example of Mindfulness and Loving-Kindness Meditation (LKM) method.

I like to practice two types of meditation in one 15-minute session. Personally, I like to use a timer and an “Om” or “Aum” track I have on my iTunes. Some purists might call this “sacrilege,” but it works for me, and it might work for you.

To begin, I jot down the names of people I know who are struggling or suffering on a notecard. Next, I set my iPhone to a 15-minute countdown that ends in a harp sound. Then, I sit upright in a chair with my legs crossed at the ankles, set the timer, start the Om/Aum track, and sit with my palms open and facing upwards on my knees.

I begin with a mindfulness meditation of simply focusing on my breath and repeating my “mantra,” which is three words that resonate with me. You can choose any word or combination of words that have meaning and significance to you. I repeat these words silently in my mind like a rosary, as I take deep breaths, relax my shoulders, and feel myself drift into a trance-like state.

After a few minutes, I move into the Loving-Kindness Meditation (LKM) phase, which has three steps for me. First, I go through the checklist of specific people I know who are struggling, suffering (or frustrating me), and send them love, light, strength, and compassion. Secondly, I move to universal thoughts of loving-kindness for strangers I may have read about in the news or larger populations that are suffering. Thirdly, as part of the LKM phase, I focus on self-compassion and forgive myself for my “trespasses” and ask for atonement.

After I’ve completed the LKM cycle, I return back to a single-focused meditation, emptying my mind and focusing on my breathing until the alarm goes off. When I hear the harp sound, there is always a Pavlovian-conditioned response of an “ahhh” feeling, accompanied by a big exhale, as I open my eyes and face the real world again.

Remember, you can meditate anytime and any place. Mindfulness meditation is a powerful de-stressor and cortisol reducer that is always in your toolbox and at your fingertips. You can squeeze in a few minutes of meditation on the subway, in a waiting room, on a coffee break.

3. Social Connectivity

Two studies published this week in Science illustrate that social aggression and isolation lead to increased levels of cortisol in mice, which trigger a cascade of potential mental health problems — especially in adolescence.

Researchers at Johns Hopkins established that elevated levels of cortisol in adolescence change the expression of numerous genes linked to mental illness in some people. They found that these changes in young adulthood (a critical time for brain development) could cause severe mental illness in those predisposed for it. These findings, reported in the January 2013 issue of Science, could have wide-reaching implications in both the prevention and treatment of schizophrenia, severe depression, and other mental illnesses.

Akira Sawa, a professor of psychiatry at the Johns Hopkins University School of Medicine, and his team set out to simulate the social isolation associated with the difficult years of adolescence in human teens. They found that isolating mice known to have a genetic predisposition for mental illness during their adolescence triggered “abnormal behaviors” that continued even when they were returned to the group. They found that the effects of adolescent isolation lasted into the equivalent of mouse adulthood.

“We have discovered a mechanism for how environmental factors, such as stress hormones, can affect the brain’s physiology and bring about mental illness,” said Sawa. “We’ve shown in mice that stress in adolescence can affect the expression of a gene that codes for a key neurotransmitter related to mental function and psychiatric illness. While many genes are believed to be involved in the development of mental illness, my gut feeling is environmental factors are critically important to the process.”

To shed light on how and why some mice got better, Sawa and his team studied the link between cortisol and the release of dopamine. Sawa says the new study suggests that we need to think about better preventative care for teenagers who have mental illness in their families, including efforts to protect them from social stressors, such as neglect. Meanwhile, by understanding the cascade of events that occurs when cortisol levels are elevated, researchers may be able to develop new compounds to target tough-to-treat psychiatric disorders with fewer side effects.

In another study published in Science, French researchers revealed that mice subjected to aggression by specific mice bred to be “bullies” released cortisol, which triggered a response that led to a social aversion to all other mice. The exact cascade of neurobiological changes was complex but also involved dopamine. The researchers found that if they blocked the cortisol receptors, the bullied mice became more resilient and no longer avoided their fellow creatures.

Close-knit human bonds — whether it be family, friendship, or a romantic partner — are vital for your physical and mental health at any age. Recent studies have shown that the Vagus nerve also responds to human connectivity and physical touch to relax your parasympathetic nervous system.

The “tend-and-befriend” response is the exact opposite to “fight-or-flight.” The “tend-and-befriend” response increases oxytocin and reduces cortisol. Make an effort to spend real face-to-face time with loved ones whenever you can, but phone calls and even Facebook contact can reduce cortisol if they foster a feeling of genuine connectivity.

4. Laughter and Levity

Having fun and laughing reduces cortisol levels. American psychiatrist William Fry has found links to laughter and lowered levels of stress hormones. Many studies have shown the benefits of having a sense of humor, laughter, and levity. Try to find ways in your daily life to laugh and joke as much as possible, and you’ll lower cortisol levels.

5. Music

Listening to music that you love, and that fits the mood you’re in, has been shown to lower cortisol levels. I recently wrote here about the wide range of benefits that come from listening to music. We all know the power of music to improve mood and reduce stress. Add reducing your cortisol levels as another reason to keep the music playing as a soundtrack of health and happiness in your life.

Conclusion

President Obama’s second inaugural speech brought up many calls to action that can be framed through the lens of “Cortisol as Public Health Enemy Number One.” The ripple effect of a fearful, isolated, and stressed-out society increases cortisol levels across the board for Americans of all ages. This creates a public health crisis and a huge drain on our economy.

If each of us works alone, and together, to reduce cortisol levels, we will all benefit. As citizens, if we live like we are “All for one, and one for all,” we can reduce the amount of stress hormone in our society and individual lives.

Feeling socially connected, safe, and self-reliant reduces cortisol. I hope these tips will help you make lifestyle choices that reduce your levels of stress hormone.

Lastly, in light of the Sandy Hook tragedy, we are all looking for components to a multi-pronged approach that will stop the violence and bloodshed. In my opinion, one way to do this is to create public health policies and funding aimed specifically at reducing cortisol levels in American youth.

In Obama’s speech, he declared, “Our journey is not complete until all of our children, from the streets of Detroit, to the hills of Appalachia, to the quiet lanes of Newtown, know that they are cared for, and cherished, and always safe from harm.” Beyond talk of gun violence legislation, if our legislators and business leaders strive to create policies and fund initiatives that create social connectivity among at-risk teens and reduce bullying, they will be reducing cortisol levels in young people. This should make them mentally and physically healthier, more resilient, and less likely to be violent.

Cortisol: por qué la “hormona del estrés” es el enemigo público número 1

Cinco formas sencillas de reducir los niveles de cortisol sin medicamentos.

Publicado 22 de enero de 2013 | Revisado por Gary Drevitch

https://www.psychologytoday.com/us/blog/the-athletes-way/201301/cortisol-why-the-stress-hormone-is-public-enemy-no-1

La hormona del estrés, el cortisol, es el enemigo número uno de la salud pública. Los científicos saben desde hace años que los niveles elevados de cortisol interfieren con el aprendizaje y la memoria, disminuyen la función inmunológica y la densidad ósea, aumentan el aumento de peso, la presión arterial, el colesterol y las enfermedades cardíacas, y la lista continúa.

El estrés crónico y los niveles elevados de cortisol también aumentan el riesgo de depresión, enfermedad mental y menor esperanza de vida. Esta semana, se publicaron dos estudios separados en Science que vinculan los niveles elevados de cortisol como un posible desencadenante de enfermedades mentales y una menor capacidad de recuperación, especialmente en la adolescencia.

El cortisol se libera en respuesta al miedo o al estrés de las glándulas suprarrenales como parte del mecanismo de lucha o huida. El mecanismo de lucha o huida es parte del síndrome de adaptación general definido en 1936 por el bioquímico Hans Selye de la Universidad McGill. Publicó sus descubrimientos revolucionarios en un artículo simple de 74 líneas en Nature, en el que definió dos tipos de “estrés”: eustrés (estrés bueno) y angustia (estrés malo).

Tanto el eustrés como el distrés liberan cortisol como parte del síndrome de adaptación general. Una vez que suena la alarma para liberar cortisol, su cuerpo se moviliza y está listo para la acción, pero tiene que haber una liberación física de lucha o huida. De lo contrario, los niveles de cortisol se acumulan en la sangre, lo que causa estragos en tu mente y cuerpo.

El eustrés crea un estado elevado de excitación para “aprovechar el día”, que es estimulante y, a menudo, está relacionado con un objetivo tangible. Los niveles de cortisol vuelven a la normalidad al finalizar la tarea. La angustia, o ansiedad flotante, no proporciona una salida para el cortisol y hace que el mecanismo de lucha o huida fracase. Irónicamente, nuestra propia biología, que fue diseñada para asegurar nuestra supervivencia como cazadores y recolectores, está saboteando nuestros cuerpos y mentes en una era digital sedentaria. ¿Qué podemos hacer para desactivar esta bomba de tiempo?

Afortunadamente, puedes elegir 5 opciones simples de estilo de vida que reducirán el estrés y la ansiedad y disminuirán tus niveles de cortisol:

1. Actividad Física Regular

Kickboxing, sparring o un saco de boxeo son maneras fabulosas de recrear la respuesta de “lucha” dejando escapar la agresión (sin lastimar a nadie), reduciendo así el cortisol.

Las actividades aeróbicas, como caminar, trotar, nadar, andar en bicicleta o andar en bicicleta elíptica, son excelentes formas de recrear la salida del “vuelo” y quemar el cortisol. Un poco de cardio es muy útil: solo 20 a 30 minutos de actividad la mayoría de los días de la semana paga grandes dividendos al reducir el cortisol todos los días y a largo plazo.

El miedo aumenta el cortisol. La actividad física regular disminuirá el miedo al aumentar la confianza en sí mismo, la resiliencia y la fortaleza, lo que reducirá el cortisol. El yoga tendrá un efecto similar, con el beneficio adicional del entrenamiento de atención plena.

Si su agenda es demasiado agitada para realizar una sesión continua de actividad aeróbica, puede obtener los mismos beneficios dividiendo la actividad diaria en dosis más pequeñas. Una manera fácil de garantizar una actividad regular es incluir actividades involuntarias en su rutina diaria. Andar en bicicleta al trabajo, caminar a la tienda, usar las escaleras en lugar de las escaleras mecánicas: todo esto se suma a una cuenta acumulativa de cortisol reducido al final del día.

2. Meditación de atención plena y bondad amorosa (LKM)

Cualquier tipo de meditación reducirá la ansiedad y disminuirá los niveles de cortisol. El simple hecho de respirar profundamente unas cuantas veces activa el nervio vago, que activa una señal dentro de su sistema nervioso para disminuir el ritmo cardíaco, disminuir la presión arterial y disminuir el cortisol. La próxima vez que se sienta en una situación estresante que active su respuesta de “lucha o huida”, respire profundamente 10 veces y sienta que todo su cuerpo se relaja y se descomprime.

Reservar de 10 a 15 minutos para practicar la atención plena o la meditación fortalecerá una sensación de calma en todo el sistema nervioso, la mente y el cerebro. Hay muchos tipos diferentes de meditación. “Meditar” no tiene que ser una experiencia sagrada o New-Age, “woo-woo”. La gente a menudo me pregunta qué tipo de meditación hago y cómo practicar la “Meditación de bondad amorosa” (LKM). No soy un experto, pero he desarrollado una técnica que funciona para mí. Le sugiero que investigue más, visite un centro de meditación si puede y ajuste una práctica de meditación diaria que se ajuste a su horario y personalidad. A continuación se muestra mi rutina diaria de meditación:

Ejemplo de método de meditación de atención plena y bondad amorosa (LKM).

Me gusta practicar dos tipos de meditación en una sesión de 15 minutos. Personalmente, me gusta usar un temporizador y una pista “Om” o “Aum” que tengo en mi iTunes. Algunos puristas pueden llamar a esto “sacrilegio”, pero funciona para mí y podría funcionar para usted.

Me gusta practicar dos tipos de meditación en una sesión de 15 minutos. Personalmente, me gusta usar un temporizador y una pista “Om” o “Aum” que tengo en mi iTunes. Algunos puristas pueden llamar a esto “sacrilegio”, pero funciona para mí y podría funcionar para usted.

Para comenzar, anoto los nombres de las personas que conozco que están luchando o sufriendo en una tarjeta. Luego, configuro mi iPhone en una cuenta regresiva de 15 minutos que termina con un sonido de arpa. Luego, me siento erguido en una silla con las piernas cruzadas a la altura de los tobillos, configuro el cronómetro, comienzo la pista Om/Aum y me siento con las palmas de las manos abiertas y mirando hacia arriba sobre las rodillas.

Comienzo con una meditación de atención plena simplemente enfocándome en mi respiración y repitiendo mi “mantra”, que son tres palabras que resuenan conmigo. Puede elegir cualquier palabra o combinación de palabras que tenga significado e importancia para usted. Repito estas palabras en silencio en mi mente como un rosario, mientras respiro profundamente, relajo los hombros y siento que me deslizo hacia un estado de trance.

Después de unos minutos, paso a la fase de Meditación de Amor y Bondad (LKM), que tiene tres pasos para mí. Primero, reviso la lista de verificación de personas específicas que conozco que están luchando, sufriendo (o frustrándome), y les envío amor, luz, fuerza y compasión. En segundo lugar, me muevo a pensamientos universales de bondad amorosa para los extraños sobre los que puedo haber leído en las noticias o poblaciones más grandes que están sufriendo. En tercer lugar, como parte de la fase LKM, me concentro en la autocompasión y me perdono por mis “ofensas” y pido expiación.

Después de completar el ciclo LKM, regreso a una meditación enfocada en un solo punto, vaciando mi mente y concentrándome en mi respiración hasta que suena la alarma. Cuando escucho el sonido del arpa, siempre hay una respuesta pavloviana condicionada de un sentimiento “ahhh”, acompañado de una gran exhalación, mientras abro los ojos y enfrento el mundo real nuevamente.

Recuerda, puedes meditar en cualquier momento y en cualquier lugar. La meditación de atención plena es un poderoso desestresante y reductor de cortisol que siempre está en su caja de herramientas y al alcance de su mano. Puedes exprimir unos minutos de meditación en el metro, en una sala de espera, en un descanso para tomar café.

3. Conectividad social

Dos estudios publicados esta semana en Science ilustran que la agresión social y el aislamiento conducen a niveles elevados de cortisol en ratones, lo que desencadena una cascada de posibles problemas de salud mental, especialmente en la adolescencia.

Investigadores de Johns Hopkins establecieron que los niveles elevados de cortisol en la adolescencia cambian la expresión de numerosos genes relacionados con enfermedades mentales en algunas personas. Descubrieron que estos cambios en la edad adulta joven (un momento crítico para el desarrollo del cerebro) podrían causar una enfermedad mental grave en las personas predispuestas a ella. Estos hallazgos, publicados en la edición de enero de 2013 de Science, podrían tener implicaciones de gran alcance tanto en la prevención como en el tratamiento de la esquizofrenia, la depresión severa y otras enfermedades mentales.

Akira Sawa, profesor de psiquiatría en la Facultad de Medicina de la Universidad Johns Hopkins, y su equipo se propusieron simular el aislamiento social asociado con los años difíciles de la adolescencia en los adolescentes humanos. Descubrieron que aislar ratones que se sabe que tienen una predisposición genética a la enfermedad mental durante su adolescencia desencadenó “comportamientos anormales” que continuaron incluso cuando fueron devueltos al grupo. Descubrieron que los efectos del aislamiento adolescente duraron el equivalente a la edad adulta del ratón.

“Hemos descubierto un mecanismo de cómo los factores ambientales, como las hormonas del estrés, pueden afectar la fisiología del cerebro y provocar enfermedades mentales”, dijo Sawa. “Hemos demostrado en ratones que el estrés en la adolescencia puede afectar la expresión de un gen que codifica un neurotransmisor clave relacionado con la función mental y la enfermedad psiquiátrica. Si bien se cree que muchos genes están involucrados en el desarrollo de la enfermedad mental, mi intuición Estos factores ambientales son de importancia crítica para el proceso”.

Para arrojar luz sobre cómo y por qué mejoraron algunos ratones, Sawa y su equipo estudiaron la relación entre el cortisol y la liberación de dopamina. Sawa dice que el nuevo estudio sugiere que debemos pensar en una mejor atención preventiva para los adolescentes que tienen enfermedades mentales en sus familias, incluidos los esfuerzos para protegerlos de los factores estresantes sociales, como la negligencia. Mientras tanto, al comprender la cascada de eventos que ocurre cuando los niveles de cortisol están elevados, los investigadores pueden desarrollar nuevos compuestos para tratar trastornos psiquiátricos difíciles de tratar con menos efectos secundarios.

En otro estudio publicado en Science, investigadores franceses revelaron que los ratones sometidos a agresión por parte de ratones específicos criados para ser “matones” liberaron cortisol, lo que desencadenó una respuesta que condujo a una aversión social hacia todos los demás ratones. La cascada exacta de cambios neurobiológicos fue compleja pero también involucró a la dopamina. Los investigadores descubrieron que si bloqueaban los receptores de cortisol, los ratones intimidados se volvían más resistentes y ya no evitaban a sus congéneres.

EMOTIONAL AWARENESS: EXISTING FINDINGS AND THEORIES

Conscious vs. unconscious emotional processes

We propose that the insula serves a critical role in emotional awareness. Emotion, as a multiconstrual concept, is usually considered to consist of a physiological–biological component, an experiential–psychological component, and an expressive–social component (Lane and Schwartz, 1987; Dolan, 2002). Lane and Schwartz defined five levels of emotional awareness as the awareness of bodily sensations, the body in action, individual feelings, blends of feelings, and blends of blends of feelings (Lane and Schwartz, 1987). In the current review, we simplify this definition as the conscious experience of emotions (the experiential or “feeling” domain of emotion); operationally, emotional awareness occurs during the supraliminal processing of affective stimuli (Pessoa, 2005). Compelling evidence shows that emotional perception, evaluation, and behavior can be processed with or without conscious awareness (see, e.g., Ohman and Soares, 1994) and that emotional awareness is a necessary, but not a sufficient, condition for successful emotional processing. However, it has been suggested that only coarse affective properties can be registered without awareness (Pessoa, 2005) and that the capacity to experience emotions fully significantly increases the likelihood of one to make an appropriate action or decision (Lane and Schwartz, 1987).

Interoception and emotional awareness

Interoception is the sense of the physiological condition of the body (Craig, 2002, 2003). The ongoing discussion on the relationship between interoception and emotional awareness can be dated back to the era of William James (1884) and Carl Lange (1885), if not earlier. Lange considers cardiovascular responses as a basis for emotional awareness, whereas James extends this view by including autonomic functions other than cardiovascular responses. Their ideas, usually mentioned together as the James-Lange theory, was challenged by the Cannon-Bard theory (Bard, 1928; Cannon, 1932), which argues that bodily responses are the result, not the cause, of emotions and that a central nervous system is needed to generate emotional feelings. The self-perception theory, derived from radical behaviorism, supports the notion that emotional feelings follow behavior, although the extent differs among individuals (Bem, 1967; Laird, 1974). More recently, it has been proposed that reactivation of bodily and neural responses involved in lower-level sensorimotor processes contributes to subjective awareness (Thompson and Varela, 2001; Niedenthal, 2007; Harrison et al., 2010; Gray et al., 2012; Oosterwijk et al., 2012; Pollatos et al., 2012). Such embodiment of high-level emotional feelings is sometimes termed the “somatic marker,” which captures the physical aspect of subjective awareness (Damasio, 1996). By incorporating ideas from theoretical neurobiology, it has recently been suggested that predictive coding of interoceptive information is important in awareness (Seth et al., 2011). This implies that emotion can be viewed as a form of interoceptive inference; that is, subjective feelings are based on the active interpretation of changes in the physiological conditions of the body (Seth et al., 2011). These new developments support an inseparable relationship between interoception and emotional awareness.

Brain mechanisms of emotional awareness

Although several other brain regions such as ACC, amygdala, and ventromedial prefrontal cortex are commonly implicated (Lane et al., 1998; LeDoux, 2000; Cohen et al., 2001; Adolphs, 2002; Ochsner and Gross, 2005; Phelps, 2006; Duncan and Barrett, 2007; Lieberman, 2007), the insular cortex has been singled out as a critical neural substrate for interoceptive and emotional awareness (Craig, 2009, 2010, 2011; Singer et al., 2009; Jones et al., 2010; Seth et al., 2011). The posterior insular cortex has been commonly associated with somatotopic representations of bodily states such as itch, pain and temperature, and touch (Damasio et al., 2000; Craig, 2002, 2009; Harrison et al., 2010), whereas AIC participates in a wide range of functions, including and beyond bodily representations. Neuroimaging studies consistently show that AIC activation is associated with cardiovascular functions (King et al., 1999; Henderson et al., 2002), respiration (Banzett et al., 2000; Henderson et al., 2002), pain (Treede et al., 1999; Wager et al., 2004), touch (Keysers et al., 2004; Lindgren et al., 2012), thermosensory awareness (Craig et al., 2000), disgust (Phillips et al., 1997; Wicker et al., 2003; Calder et al., 2007), interoceptive awareness (Critchley et al., 2004; Zaki et al., 2012), general emotional processing (Davidson and Irwin, 1999; Zaki et al., 2012), cognitive control (Eckert et al., 2009; Menon and Uddin, 2010), empathy (Singer et al., 2004; Gu and Han, 2007a; Gu et al., 2010, 2012, 2013; Lamm et al., 2010; Ebisch et al., 2011), intuition (Kuo et al., 2009), unfairness (Sanfey et al., 2003; Kirk et al., 2011), risk and uncertainty (Preuschoff et al., 2008; Bossaerts, 2010; Ullsperger et al., 2010; Bach and Dolan, 2012), trust and cooperation (King-Casas et al., 2008), and norm violations (Montague and Lohrenz, 2007; Xiang et al., 2013). It has also been observed that patients with focal epileptic seizures that arise from the AIC report heightened emotional awareness and enhanced wellbeing (Picard, 2013), further supporting a role of AIC in emotional awareness.

A posterior-to-anterior gradient in the insular cortex has been proposed, in which physical features of interoception are processed in the posterior insula and the integration of interoception with cognitive and motivational information in the AIC, and the right AIC serves a more dominant role than the left AIC (Craig, 2009, 2010, 2011). Recent work further suggests that, as a critical neural correlate in interoceptive predictive coding, AIC serves a computational role in emotional awareness (Seth et al., 2011). The insular cortex is therefore considered to form an interoceptive image of one’s physiological states and consequently to relay internal needs to subjective awareness of feelings (Craig, 2002; Harrison et al., 2010).

It is noteworthy that the insular cortex works closely with a network of regions, including the ACC (Critchley, 2004; Critchley et al., 2004; Medford and Critchley, 2010; Fan et al., 2011; Denny et al., 2012; Lindquist et al., 2012), somatosensory cortex (Gu et al., 2013), and amygdala (Etkin and Wager, 2007). It has been pointed out that patients with bilateral insular damage still preserve certain aspects of emotional awareness, suggesting that emotional feelings might first emerge from the brainstem and hypothalamus, which are later enriched and refined by the insula (Damasio et al., 2013).

Clinical significance: alexithymia and related disorders

Deficit in emotional awareness, termed as alexithymia (Taylor, 2000), is commonly seen in conditions associated with neuropathological degeneration of the VENs and functional deficits of the AIC, such as behavioral variant frontotemporal dementia (Seeley et al., 2006; Seeley, 2010; Kim et al., 2012), callosal agenesis (Kaufman et al., 2008), and autism (Santos et al., 2011; Butti et al., 2013). Among the popular tools to measure trait alexithymia is the 20-item Toronto Alexithymia Scale (TAS-20), which assesses three aspects of emotional deficits: difficulty in identifying emotions, difficulty in describing emotions, and externally oriented thinking style (Taylor et al., 2003). As assessed by TAS-20, the prevalence of alexithymia is approximately 10% in the general population (Kokkonen et al., 2001) and is remarkably high in patients with autism spectrum disorders (85%; Hill et al., 2004). In autism, lower AIC activations are correlated with higher TAS-20 scores (Bird et al., 2010). Patients with frontotemporal dementia are more alexithymic than matched controls, and such deficits have been associated with abnormalities in pregenual ACC (Sturm and Levenson, 2011) and AIC (Seeley, 2010). Alexithymia is also observed in individuals with depersonalization syndrome (Simeon et al., 2009). Even in the absence of psychiatric or neurological disorders, alexithymia is very common among elderly people (34%; Joukamaa et al., 1996). This suggests that emotional awareness is important to mental health and that impaired emotional awareness interferes with normal social function in both clinical and nonclinical populations. Diminished ability to integrate information rapidly among spatially distinct regions may underlie functional deficits in these conditions and, ultimately, in the inability to make quick and intuitive judgments regarding uncertain and rapidly changing social contexts (Allman et al., 2005).

En Espanol

CONCIENCIA EMOCIONAL: HALLAZGOS Y TEORÍAS EXISTENTES

Procesos emocionales conscientes vs. inconscientes

Proponemos que la ínsula cumple un papel fundamental en la conciencia emocional. La emoción, como un concepto multiconstruido, generalmente se considera que consta de un componente fisiológico-biológico, un componente experiencial-psicológico y un componente expresivo-social (Lane y Schwartz, 1987; Dolan, 2002). Lane y Schwartz definieron cinco niveles de conciencia emocional como la conciencia de las sensaciones corporales, el cuerpo en acción, los sentimientos individuales, las mezclas de sentimientos y las mezclas de mezclas de sentimientos (Lane y Schwartz, 1987). En la revisión actual, simplificamos esta definición como la experiencia consciente de las emociones (el dominio experiencial o de “sentimiento” de la emoción); operativamente, la conciencia emocional ocurre durante el procesamiento supraliminal de los estímulos afectivos (Pessoa, 2005). Evidencia convincente muestra que la percepción emocional, la evaluación y el comportamiento pueden procesarse con o sin conciencia (ver, por ejemplo, Ohman y Soares, 1994) y que la conciencia emocional es una condición necesaria, pero no suficiente, para un procesamiento emocional exitoso. Sin embargo, se ha sugerido que solo las propiedades afectivas groseras pueden registrarse sin conciencia (Pessoa, 2005) y que la capacidad de experimentar emociones en su totalidad aumenta significativamente la probabilidad de que uno tome una acción o decisión apropiada (Lane y Schwartz, 1987).

Interocepción y conciencia emocional

La interocepción es el sentido de la condición fisiológica del cuerpo (Craig, 2002, 2003). La discusión en curso sobre la relación entre la interocepción y la conciencia emocional se remonta a la era de William James (1884) y Carl Lange (1885), si no antes. Lange considera que las respuestas cardiovasculares son la base de la conciencia emocional, mientras que James amplía este punto de vista al incluir funciones autonómicas distintas de las respuestas cardiovasculares. Sus ideas, generalmente mencionadas juntas como la teoría de James-Lange, fueron desafiadas por la teoría de Cannon-Bard (Bard, 1928; Cannon, 1932), que argumenta que las respuestas corporales son el resultado, no la causa, de las emociones y que un factor central El sistema nervioso es necesario para generar sentimientos emocionales. La teoría de la autopercepción, derivada del conductismo radical, apoya la noción de que los sentimientos emocionales siguen al comportamiento, aunque el grado difiere entre los individuos (Bem, 1967; Laird, 1974). Más recientemente, se ha propuesto que la reactivación de las respuestas corporales y neurales involucradas en los procesos sensoriomotores de bajo nivel contribuye a la conciencia subjetiva (Thompson y Varela, 2001; Niedenthal, 2007; Harrison et al., 2010; Gray et al., 2012; Oosterwijk et al., 2012; Pollatos et al., 2012). Tal encarnación de sentimientos emocionales de alto nivel a veces se denomina “marcador somático”, que captura el aspecto físico de la conciencia subjetiva (Damasio, 1996). Al incorporar ideas de la neurobiología teórica, se ha sugerido recientemente que la codificación predictiva de la información interoceptiva es importante en la conciencia (Seth et al., 2011). Esto implica que la emoción puede verse como una forma de inferencia interoceptiva; es decir, los sentimientos subjetivos se basan en la interpretación activa de cambios en las condiciones fisiológicas del cuerpo (Seth et al., 2011). Estos nuevos desarrollos respaldan una relación inseparable entre la interocepción y la conciencia emocional.

Mecanismos cerebrales de la conciencia emocional

Aunque comúnmente están implicadas otras regiones cerebrales como el ACC, la amígdala y la corteza prefrontal ventromedial (Lane et al., 1998; LeDoux, 2000; Cohen et al., 2001; Adolphs, 2002; Ochsner y Gross, 2005; Phelps, 2006 ; Duncan y Barrett, 2007; Lieberman, 2007), la corteza insular ha sido señalada como un sustrato neural crítico para la conciencia interoceptiva y emocional (Craig, 2009, 2010, 2011; Singer et al., 2009; Jones et al., 2010; Seth et al., 2011). La corteza insular posterior se ha asociado comúnmente con representaciones somatotópicas de estados corporales como picazón, dolor y temperatura, y tacto (Damasio et al., 2000; Craig, 2002, 2009; Harrison et al., 2010), mientras que AIC participa en una amplia gama de funciones, incluidas y más allá de las representaciones corporales. Los estudios de neuroimagen muestran consistentemente que la activación de AIC está asociada con funciones cardiovasculares (King et al., 1999; Henderson et al., 2002), respiración (Banzett et al., 2000; Henderson et al., 2002), dolor (Treede et al. ., 1999; Wager et al., 2004), tacto (Keysers et al., 2004; Lindgren et al., 2012), conciencia termosensorial (Craig et al., 2000), asco (Phillips et al., 1997; Wicker et al., 2003; Calder et al., 2007), conciencia interoceptiva (Critchley et al., 2004; Zaki et al., 2012), procesamiento emocional general (Davidson and Irwin, 1999; Zaki et al., 2012), control cognitivo (Eckert et al., 2009; Menon y Uddin, 2010), empatía (Singer et al., 2004; Gu y Han, 2007a; Gu et al., 2010, 2012, 2013; Lamm et al., 2010; Ebisch et al., 2011)

Se ha propuesto un gradiente de posterior a anterior en la corteza insular, en el que las características físicas de la interocepción se procesan en la ínsula posterior y la integración de la interocepción con información cognitiva y motivacional en el AIC, y el AIC derecho desempeña un papel más dominante que el AIC izquierdo (Craig, 2009, 2010, 2011). El trabajo reciente sugiere además que, como un correlato neuronal crítico en la codificación predictiva interoceptiva, AIC cumple un papel computacional en la conciencia emocional (Seth et al., 2011). Por lo tanto, se considera que la corteza insular forma una imagen interoceptiva de los estados fisiológicos de uno y, en consecuencia, transmite las necesidades internas a la conciencia subjetiva de los sentimientos (Craig, 2002; Harrison et al., 2010).

Cabe señalar que la corteza insular trabaja en estrecha colaboración con una red de regiones, incluida la ACC (Critchley, 2004; Critchley et al., 2004; Medford y Critchley, 2010; Fan et al., 2011; Denny et al., 2012; Lindquist et al., 2012), corteza somatosensorial (Gu et al., 2013) y amígdala (Etkin y Wager, 2007). Se ha señalado que los pacientes con daño insular bilateral aún conservan ciertos aspectos de la conciencia emocional, lo que sugiere que los sentimientos emocionales pueden surgir primero del tronco encefálico y el hipotálamo, que luego son enriquecidos y refinados por la ínsula (Damasio et al., 2013).

Importancia clínica: alexitimia y trastornos relacionados

El déficit en la conciencia emocional, denominado alexitimia (Taylor, 2000), se observa comúnmente en condiciones asociadas con la degeneración neuropatológica de las VEN y los déficits funcionales de la AIC, como la variante conductual de la demencia frontotemporal (Seeley et al., 2006; Seeley, 2010 ; Kim et al., 2012), agenesia callosa (Kaufman et al., 2008) y autismo (Santos et al., 2011; Butti et al., 2013). Entre las herramientas populares para medir la alexitimia rasgo se encuentra la Escala de Alexitimia de Toronto (TAS-20) de 20 ítems, que evalúa tres aspectos de los déficits emocionales: dificultad para identificar emociones, dificultad para describir emociones y estilo de pensamiento orientado hacia el exterior (Taylor et al. , 2003). Según lo evaluado por TAS-20, la prevalencia de alexitimia es de aproximadamente el 10 % en la población general (Kokkonen et al., 2001) y es notablemente alta en pacientes con trastornos del espectro autista (85 %; Hill et al., 2004). En el autismo, las activaciones más bajas de AIC se correlacionan con puntuaciones más altas de TAS-20 (Bird et al., 2010). Los pacientes con demencia frontotemporal son más alexitímicos que los controles emparejados y tales déficits se han asociado con anormalidades en ACC pregenual (Sturm y Levenson, 2011) y AIC (Seeley, 2010). La alexitimia también se observa en individuos con síndrome de despersonalización (Simeon et al., 2009). Incluso en ausencia de trastornos psiquiátricos o neurológicos, la alexitimia es muy común entre las personas mayores (34 %; Joukamaa et al., 1996). Esto sugiere que la conciencia emocional es importante para la salud mental y que la conciencia emocional alterada interfiere con la función social normal tanto en poblaciones clínicas como no clínicas. La capacidad disminuida para integrar información rápidamente entre regiones espacialmente distintas puede ser la base de los déficits funcionales en estas condiciones y, en última instancia, en la incapacidad de hacer juicios rápidos e intuitivos sobre contextos sociales inciertos y rápidamente cambiantes (Allman et al., 2005).

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC3999437/

Did you drive to the office this morning wondering whether your work stress could kill you? Me neither, but I recently spent time talking to different radio outlets around the country about stress. The focus of my interviews was an article called, “How Work Stress Can Kill You, Literally.” Not exactly a light topic for the morning drive, yet I’m guessing that many of you experience some level of stress from your job.

Most of the headlines these days about stress tend to focus on the negative impact stress can have in our lives, and it’s true—too much stress can be harmful to our health. I know firsthand, having experienced burnout at the end of my law practice. In addition, a new study from Harvard and Stanford researchers quantifies the cost of stress in the workplace, both in terms of mortality and associated healthcare costs. What they found is that ten different workplace stressors (such as, low job control, high job demand, unemployment, and lack of high-quality work relationships) contribute to more than 120,000 deaths each year and $190 billion in healthcare costs.

While studies and articles like this abound, they don’t tell the entire stress story. A 1998 study surveyed almost 29,000 adults and asked them two questions:

How much stress did you experience in the last year?
Do you believe that stress is harmful to your health?

Eight year later, the researchers checked to see whether stress impacted rates of mortality for these participants. What they found was that the participants with high levels of stress were more likely to die, BUT only if they also believed that stress was harmful to their health. The people with high levels of reported stress who did not believe that stress was harmful actually had the lowest risk of death of any group in the study.

The New Science of Stress – Mindset Matters

As it turns out, the way you think about stress might be your best weapon in managing it. The mindsets you adopt can have a powerful influence over your judgment, health, and behavior. Hotel room attendants who adopted the mindset that their work was exercise showed significant reduction in blood pressure, weight, BMI and hip to waist ratio; people who had a negative mindset about aging were less likely to adopt helpful behaviors such as exercising and eating well; and individuals who believed they were drinking a yummy, high-calorie milkshake felt more full (as shown by a steeper drop in the hunger-inducing hormone ghrelin) compared to the group who thought the shake was a healthy, low-calorie drink (Crum, Salovey & Achor, 2013).

But if you’re one of the many millions of people who really do think that stress is harmful, how to do you start to develop more of a “stress helps” mindset? According to psychologist and researcher Alia Crum, there is a three-step process to help you practice a “stress helps” mindset (see also, McGonigal, 2015):

1. Acknowledge stress when you experience it and notice how it impacts you psychologically and physically.
2. Recognize that stress is a response to something you care about. Try to connect to the positive motivation behind the stress.
3. Make use of the energy stress gives you.

Crum and her colleagues found that people who endorse a “stress helps” mindset report less depression and anxiety, higher levels of energy, work performance, and life satisfaction.

article continues after advertisement

Beyond Fight or Flight

The popular view of stress is that it elicits a fight or flight response. When you experience stress, your body gears up to either fight it or run from it. In reality, there are several different types of stress responses. In addition to fight or flight, you may experience a challenge response to stress. A stressor may motivate you to rise to the occasion, increase your confidence, and help you learn from mistakes. Stress can also cause you to seek out other people— something called the “tend and befriend” response to stress.

Last year before one of my speaking engagements, the speaker before me leaned over and said, “I always get so nervous before I speak.” That prompted us to have an interesting conversation about the different strategies we use to calm our nerves, and we both left the conversation feeling less stressed.

It’s time for us to start having a more balanced conversation about stress. While chronic stress exists and isn’t good for our mental or physical health, there is so much more to the stress story than “stress is bad.”

__

Got stress? Here’s some relief:

** Sign up for more strategies, tips and stories about how to manage stress, in my Strong Under Stress monthly newsletter

**Try one of these stress relief strategies you can do in 10 minutes or less

** Download my e-book, Addicted to Busy, here.

Let’s connect on Facebook!

References

Crum, A. (2012). Rethinking stress: The role of mindsets in determining the stress response. Dissertation, Yale University.

En Espanol

¿Condujo hasta la oficina esta mañana preguntándose si su estrés laboral podría matarlo? Yo tampoco, pero recientemente pasé un tiempo hablando con diferentes medios de radio alrededor del país sobre el estrés. El enfoque de mis entrevistas fue un artículo titulado, “Cómo el estrés laboral puede matarte, literalmente”. No es exactamente un tema ligero para conducir por la mañana, pero supongo que muchos de ustedes experimentan cierto nivel de estrés en su trabajo.

La mayoría de los titulares de estos días sobre el estrés tienden a centrarse en el impacto negativo que el estrés puede tener en nuestras vidas, y es cierto: demasiado estrés puede ser perjudicial para nuestra salud. Lo sé de primera mano, ya que experimenté el agotamiento al final de mi práctica legal. Además, un nuevo estudio de investigadores de Harvard y Stanford cuantifica el costo del estrés en el lugar de trabajo, tanto en términos de mortalidad como de costos de atención médica asociados. Lo que encontraron es que diez factores estresantes diferentes en el lugar de trabajo (como el bajo control del trabajo, la alta demanda laboral, el desempleo y la falta de relaciones laborales de alta calidad) contribuyen a más de 120 000 muertes cada año y a $190 000 millones en costos de atención médica.

Si bien abundan los estudios y artículos como este, no cuentan toda la historia del estrés. Un estudio de 1998 encuestó a casi 29 000 adultos y les hizo dos preguntas:

¿Cuánto estrés experimentó en el último año?
¿Crees que el estrés es perjudicial para tu salud?

Ocho años después, los investigadores verificaron si el estrés afectaba las tasas de mortalidad de estos participantes. Lo que encontraron fue que los participantes con altos niveles de estrés tenían más probabilidades de morir, PERO solo si también creían que el estrés era dañino para su salud. Las personas con altos niveles de estrés informado que no creían que el estrés fuera dañino en realidad tenían el menor riesgo de muerte de cualquier grupo en el estudio.

La nueva ciencia del estrés: la mentalidad importa

Resulta que la forma en que piensas sobre el estrés podría ser tu mejor arma para manejarlo. La mentalidad que adopte puede tener una poderosa influencia sobre su juicio, salud y comportamiento. Los asistentes de habitaciones de hotel que adoptaron la mentalidad de que su trabajo era ejercicio mostraron una reducción significativa en la presión arterial, el peso, el IMC y la relación cadera/cintura; las personas que tenían una mentalidad negativa sobre el envejecimiento eran menos propensas a adoptar comportamientos útiles como hacer ejercicio y comer bien; y las personas que creían que estaban bebiendo un delicioso batido alto en calorías se sintieron más llenos (como lo demuestra una caída más pronunciada de la hormona grelina que induce el hambre) en comparación con el grupo que pensó que el batido era una bebida saludable y baja en calorías (Crum , Salovey y Achor, 2013).

Pero si usted es uno de los muchos millones de personas que realmente piensan que el estrés es dañino, ¿cómo puede comenzar a desarrollar una mentalidad más de “el estrés ayuda”? Según la psicóloga e investigadora Alia Crum, existe un proceso de tres pasos para ayudarlo a practicar una mentalidad de “el estrés ayuda” (ver también, McGonigal, 2015):

1. Reconozca el estrés cuando lo experimente y observe cómo le afecta psicológica y físicamente.
2. Reconoce que el estrés es una respuesta a algo que te importa. Trate de conectarse con la motivación positiva detrás del estrés.
3. Aprovecha la energía que te da el estrés.

Crum y sus colegas descubrieron que las personas que respaldan una mentalidad de “el estrés ayuda” informan menos depresión y ansiedad, niveles más altos de energía, rendimiento laboral y satisfacción con la vida.

el artículo continúa después del anuncio

Más allá de la lucha o la huida

La opinión popular del estrés es que provoca una respuesta de lucha o huida. Cuando experimenta estrés, su cuerpo se prepara para combatirlo o huir de él. En realidad, hay varios tipos diferentes de respuestas al estrés. Además de luchar o huir, es posible que experimente una respuesta desafiante al estrés. Un factor estresante puede motivarlo a estar a la altura de las circunstancias, aumentar su confianza y ayudarlo a aprender de los errores. El estrés también puede hacer que busque a otras personas, algo que se llama la respuesta al estrés de “cuidar y hacerse amigo”.

El año pasado, antes de uno de mis compromisos para hablar, el orador que tenía delante se inclinó y dijo: “Siempre me pongo muy nervioso antes de hablar”. Eso nos llevó a tener una conversación interesante sobre las diferentes estrategias que usamos para calmar nuestros nervios, y ambos terminamos la conversación sintiéndonos menos estresados.

Es hora de que comencemos a tener una conversación más equilibrada sobre el estrés. Si bien el estrés crónico existe y no es bueno para nuestra salud mental o física, la historia del estrés es mucho más que “el estrés es malo”.

__

¿Tienes estrés? Aquí hay algo de alivio:

** Regístrese para obtener más estrategias, consejos e historias sobre cómo manejar el estrés, en mi boletín mensual Strong Under Stress

**Prueba una de estas estrategias para aliviar el estrés que puedes hacer en 10 minutos o menos

** Descarga mi libro electrónico, Addicted to Busy, aquí.

¡Conectémonos en Facebook!

Referencias

Crum, A. (2012). Repensar el estrés: el papel de la mentalidad en la determinación de la respuesta al estrés. Disertación, Universidad de Yale.

By Christopher Wanjek

 published October 24, 2018

(Image credit: Science Photo Library/Getty Images)

If you’re already feeling stressed out, sorry, but there’s one more thing you might need to worry about: A new study finds that stress may impair your memory now and quicken cognitive decline later in life.

And if that’s not stressful enough, stress might also be tied to a slight shrinking of the brain, according to the study, published today (Oct. 24) in the journal Neurology.

In a study with more than 2,000 healthy, middle-age volunteers, doctors found that those with higher blood levels of the hormone cortisol — an indicator of stress — performed more poorly on memory tests and had a slightly shrunken brain volume compared to those with a normal level of the hormone. The effect was more evident among women in the study. [10 Things You Didn’t Know About the Brain]

Sponsored Links

Red Flag Symptoms of Psoriatic Arthritis Most People Are Unaware OfStuffAnsweredLearn More

But before you panic, know that the researchers emphasized (stressed, really) that the findings do not mean that stress causes brain damage. Rather, the study reveals an association between stress and brain function that’s consistent with laboratory-based studies on mice.

RECOMMENDED VIDEOS FOR YOU…

Crop Circles: Myths, theories and history

Crop circles are really no mystery. These expansive forms of landscape art are made by people.

https://imasdk.googleapis.com/js/core/bridge3.549.0_en.html#goog_964181065

0 seconds of 2 minutes, 17 secondsVolume 0%

00:27

02:17

PLAY SOUND

Don’t stress — it’s natural

The stress response is a natural part of life, as the bodymust react when confronted by danger or other threats. And cortisol is central to that stress response, said lead study author Dr. Justin Echouffo-Tcheugui, an assistant professor of medicine at the Johns Hopkins School of Medicine in Baltimore.

During stressful moments, cortisol levels rise and, together with another hormone called adrenaline, signal the body into making a fight-or-flight response. Specifically, cortisol increases glucose, or sugar, in the bloodstream; enhances your brain’s use of that glucose for energy; and suppresses bodily functions that aren’t immediately needed during an emergency, such as digestion, reproduction and growth. [11 Tips to Lower Stress]

Once the stressful event passes, cortisol levels should fall. This, however, isn’t always the case, Echouffo-Tcheugui told Live Science. The body may still perceive stress or, for reasons not well understood, retain high levels of cortisol. Or, in this modern life, one’s home or work life may cause daily stress.

Persistently higher cortisol levels can cause damage to the heart and skin. So, the idea that stress and higher cortisol levels could also affect memory and brain function is not surprising, Echouffo-Tcheugui said. Indeed, people with Cushing syndrome, a condition that’s defined in part by a high and persistent level of cortisol, often experience poor memory, attention deficit, moodiness and depression.

Stress and the brain

In the new study, Echouffo-Tcheugui, who was based at Harvard Medical School while conducting the analysis, tapped into the Framingham Heart Study database, a massive, government-sponsored study that has followed the health of thousands of residents in the Framingham, Massachusetts, area for more than 70 years. Echouffo-Tcheugui and his colleagues identified 2,231 people with an average age of 49 who were free of dementia.

At the beginning of the study, each participant had a psychological exam and assessments for memory and thinking skills. Their memory and thinking skills were tested again an average of eight years later. At the end of the study,the participants also provided a blood sample, and about 2,000 of them had a a series of MRI brain scans to measure brain volume.

The researchers found that people with high levels of cortisol had lower scores on tests of memory and thinking skills than those with normal levels of cortisol. High cortisol was also linked to lower total brain volume.

Echouffo-Tcheugui said the study is only a snapshot of the effects of cortisol at one period in time for one group of people, largely of European descent. Yet, given the known deleterious effects of elevated cortisol levels on various body tissues, he said doctors and the public should pay heed to the potential for brain damage.

“Our research detected memory loss and brain shrinkage in middle-aged people before symptoms started to show” in ordinary, daily activities, said Echouffo-Tcheugui. “So, it’s important for people to find ways to reduce stress.”

Dr. Paul George, an assistant professor of neurology and neurological sciences at Stanford Medicine, who was not involved with the research, said the community-based study “raises many questions which need further exploration about how cortisol affects the brain and our cognition.”

“One of the strengths is the assessment of these brain volumes using multiple imaging assessments to evaluate brain changes,” George told Live Science. “The size of the study also adds to its impact, [and] they provided sound analysis to eliminate confounding factors such as depression.”

The limitations, George added, are inherent in the nature of such epidemiological studies: The researchers cannot be certain of the cause, existence or persistence of stress, because they are relying on a one-time morning blood sample of cortisol levels.

Echouffo-Tcheugui said that he agrees with that assessment. Still, reducing stress can have a range of benefits, he said, whether it’s accomplished through better sleep, exercise, relaxation techniques, or asking one’s doctor about cortisol-reducing medication, if needed.

“There’s nothing wrong in reducing stress,” he said.

Follow Christopher Wanjek @wanjekfor daily tweets on health and science with a humorous edge. Wanjek is the author of “Food at Work” and “Bad Medicine.” His column, Bad Medicine, appears regularly on Live Science.

En Espanol

Si ya se siente estresado, lo siento, pero hay una cosa más de la que debería preocuparse: un nuevo estudio encuentra que el estrés puede afectar su memoria ahora y acelerar el deterioro cognitivo más adelante en la vida.

Y si eso no es lo suficientemente estresante, el estrés también podría estar relacionado con un ligero encogimiento del cerebro, según el estudio, publicado hoy (24 de octubre) en la revista Neurology.

En un estudio con más de 2000 voluntarios sanos de mediana edad, los médicos encontraron que aquellos con niveles sanguíneos más altos de la hormona cortisol, un indicador de estrés, se desempeñaron peor en las pruebas de memoria y tenían un volumen cerebral ligeramente reducido en comparación con aquellos con un nivel normal de la hormona. El efecto fue más evidente entre las mujeres del estudio. [10 cosas que no sabías sobre el cerebro]

Enlaces patrocinados
Síntomas de la bandera roja de la artritis psoriásica que la mayoría de la gente desconoce
cosas respondidas
Aprende más
Pero antes de que entre en pánico, sepa que los investigadores enfatizaron (en realidad enfatizaron) que los hallazgos no significan que el estrés cause daño cerebral. Más bien, el estudio revela una asociación entre el estrés y la función cerebral que es consistente con los estudios de laboratorio en ratones.

VIDEOS RECOMENDADOS PARA TI…
CERRAR

0 segundos de 2 minutos, 17 segundos Volumen 0%
REPRODUCIR SONIDO
No te estreses, es natural

La respuesta al estrés es una parte natural de la vida, ya que el cuerpo debe reaccionar cuando se enfrenta al peligro u otras amenazas. Y el cortisol es central en esa respuesta al estrés, dijo el autor principal del estudio, el Dr. Justin Echouffo-Tcheugui, profesor asistente de medicina en la Facultad de Medicina de la Johns Hopkins en Baltimore.

Durante los momentos estresantes, los niveles de cortisol aumentan y, junto con otra hormona llamada adrenalina, envían una señal al cuerpo para que haga una respuesta de lucha o huida. Específicamente, el cortisol aumenta la glucosa o azúcar en el torrente sanguíneo; mejora el uso que hace su cerebro de esa glucosa para obtener energía; y suprime las funciones corporales que no se necesitan inmediatamente durante una emergencia, como la digestión, la reproducción y el crecimiento. [11 consejos para reducir el estrés]

Una vez que pasa el evento estresante, los niveles de cortisol deberían caer. Sin embargo, este no siempre es el caso, dijo Echouffo-Tcheugui a WordsSideKick.com. El cuerpo aún puede percibir el estrés o, por razones que no se comprenden bien, retener altos niveles de cortisol. O, en esta vida moderna, la vida en el hogar o el trabajo puede causar estrés diario.

Los niveles persistentemente altos de cortisol pueden causar daño al corazón y la piel. Entonces, la idea de que el estrés y los niveles más altos de cortisol también podrían afectar la memoria y la función cerebral no es sorprendente, dijo Echouffo-Tcheugui. De hecho, las personas con síndrome de Cushing, una condición que se define en parte por un nivel alto y persistente de cortisol, a menudo experimentan problemas de memoria, déficit de atención, cambios de humor y depresión.

El estrés y el cerebro

En el nuevo estudio, Echouffo-Tcheugui, que trabajaba en la Escuela de Medicina de Harvard mientras realizaba el análisis, aprovechó la base de datos del Estudio del corazón de Framingham, un estudio masivo patrocinado por el gobierno que ha seguido la salud de miles de residentes en Framingham, Massachusetts. , zona desde hace más de 70 años. Echouffo-Tcheugui y sus colegas identificaron a 2231 personas con una edad promedio de 49 años que no tenían demencia.

Al comienzo del estudio, cada participante se sometió a un examen psicológico y evaluaciones de memoria y habilidades de pensamiento. Su memoria y habilidades de pensamiento fueron evaluadas nuevamente un promedio de ocho años después. Al final del estudio, los participantes también proporcionaron una muestra de sangre, y alrededor de 2000 de ellos se sometieron a una serie de resonancias magnéticas cerebrales para medir el volumen cerebral.

Los investigadores encontraron que las personas con altos niveles de cortisol tenían puntajes más bajos en las pruebas de memoria y habilidades de pensamiento que aquellas con niveles normales de cortisol. El cortisol alto también se relacionó con un volumen cerebral total más bajo.

Echouffo-Tcheugui dijo que el estudio es solo una instantánea de los efectos del cortisol en un período en el tiempo para un grupo de personas, en gran parte de ascendencia europea. Sin embargo, dados los efectos nocivos conocidos de los niveles elevados de cortisol en varios tejidos del cuerpo, dijo que los médicos y el público deberían prestar atención al daño cerebral potencial.

“Nuestra investigación detectó pérdida de memoria y encogimiento del cerebro en personas de mediana edad antes de que los síntomas comenzaran a mostrarse” en las actividades diarias ordinarias, dijo Echouffo-Tcheugui. “Entonces, es importante que las personas encuentren formas de reducir el estrés”.

El Dr. Paul George, profesor asistente de neurología y ciencias neurológicas en Stanford Medicine, que no participó en la investigación, dijo que el estudio comunitario “plantea muchas preguntas que necesitan más exploración sobre cómo el cortisol afecta el cerebro y nuestra cognición”.

“Uno de los puntos fuertes es la evaluación de estos volúmenes cerebrales mediante múltiples evaluaciones de imágenes para evaluar los cambios cerebrales”, dijo George a WordsSideKick.com. “El tamaño del estudio también se suma a su impacto, [y] proporcionaron un análisis sólido para eliminar factores de confusión como la depresión”.

“Uno de los puntos fuertes es la evaluación de estos volúmenes cerebrales mediante múltiples evaluaciones de imágenes para evaluar los cambios cerebrales”, dijo George a WordsSideKick.com. “El tamaño del estudio también se suma a su impacto, [y] proporcionaron un análisis sólido para eliminar factores de confusión como la depresión”.

Las limitaciones, agregó George, son inherentes a la naturaleza de tales estudios epidemiológicos: los investigadores no pueden estar seguros de la causa, la existencia o la persistencia del estrés, porque confían en una muestra de sangre matutina de los niveles de cortisol.

Echouffo-Tcheugui dijo que está de acuerdo con esa evaluación. Aún así, reducir el estrés puede tener una variedad de beneficios, dijo, ya sea que se logre a través de un mejor sueño, ejercicio, técnicas de relajación o preguntando al médico sobre medicamentos para reducir el cortisol, si es necesario.

“No hay nada de malo en reducir el estrés”, dijo.

Siga a Christopher Wanjek @wanjek para obtener tweets diarios sobre salud y ciencia con un toque humorístico. Wanjek es el autor de “Food at Work” y “Bad Medicine”. Su columna, Bad Medicine, aparece regularmente en Live Science.

MINISTRY

Why Pastors Are Committing Suicide 

NOVEMBER 23, 2016  |  SARAH EEKHOFF ZYLSTRA 

SHARE TWEET EMAIL 

Advertise on TGC

A few years before Craig Sanders lost his father to suicide, a music pastor in their South Carolina town took his life.

“I remember the superficial and judgmental anger I had toward him,” Sanders said. “How could you do that to your daughters? What a selfish act.”

When his own father, Larry, a pastor plagued by depression and insecurity, died, Sanders was also angry at him. But it wasn’t the same; this time, he sought to understand the complexities of mental health and other issues behind his dad’s decision to take his life. Sanders felt hurt at being left behind and frustrated with a pastorate that doesn’t make it easy to get help.

“I remember the last conversation with him on the phone. He said, ‘Craig, I’m a failure.’ And I couldn’t believe what I was hearing. I said, ‘Dad, you’re my hero. Do you understand that all my life I’ve tried to measure up to you? I’m at seminary because I want to be like you.’”

Larry’s depression, which was in part biological, had likely worsened from diabetes medication, church conflicts, and unhealthy comparison with other ministers, Sanders said. “He really got stuck in the comparison game. . . . He was doing a doctor of ministry degree and reading books on church growth, looking at models of how to make your church grow. He was like, ‘If I’m doing these things and my church isn’t growing, what does that say about me?’”

National Trend

The number of suicides in the United States increased 24 percent from 1999 to 2014, gaining momentum after 2006 when the increase each year jumped between 1 and 2 percent, according to the Centers for Disease Control. The biggest jump was among adolescent girls and men aged 45 to 64.

It’s no surprise that more than half of Americans believe suicide is an epidemic (56 percent), according to a 2015 LifeWay Research study. Most said they didn’t think those who take their own lives are selfish (55 percent disagree that it’s selfish, 9 percent aren’t sure) or necessarily going to hell (62 percent disagree, 16 percent aren’t sure).

Among evangelicals, however, 44 percent said committing suicide was selfish (compared to 36 percent nationally), and 32 percent said those who commit suicide are going to hell (compared to 23 percent).

Pastors, Too

Pastors aren’t immune to the rising suicide rates. More than half of pastors have counseled people who were later diagnosed with a mental illness (59 percent), and about a quarter say they’ve experienced some type of mental illness themselves (23 percent). According to LifeWay, 12 percent have been diagnosed with a mental health condition.

Chuck Hannaford, a clinical psychologist who consults for the Southern Baptist Convention (SBC), said he believes the rate of pastor suicides has increased during his 30 years of practice. And he expects the number will continue to rise.

“Being a pastor is a dangerous job,” he said. “Especially in certain evangelical circles, where you have more of a fundamentalist orientation theologically, you find pastors who will reduce their depression or their negative thought processes to strictly spiritual problems.”

Indeed, a 2013 LifeWay survey found that 48 percent of self-identified evangelical, fundamentalist, or born-again Christians believe prayer and Bible study alone can overcome mental illness.

Pastors are hard on themselves, often judging themselves for sins of omission and commission, Hannaford said. But they fail to take the Fall’s effects on the world into account: “The Fall disrupted everything, including the brain.”

And pastors, who are role models for their flock, are often too isolated by life on a pedestal to talk honestly with others.

“My dad had no one to talk to,” Sanders said. “Everyone talked to my dad. He was the only pastor in the church.” In addition, Larry’s role of mentoring other pastors made it difficult to open up with them about his struggles, which further isolated him.

More than half of evangelical and Reformed pastors told the Schaeffer Institute in 2015 and 2016 that although they’re happier (79 percent), they don’t have any good and true friends (58 percent). About the same number reported they can’t meet their church’s unrealistic expectations (52 percent).

And close to a third battle discouragement (34 percent) or depression/the fear of inadequacy (35 percent) on a regular basis.

“Anybody will say all the disciples were screwed up but Jesus used them,” Hannaford said. “And look at all the Old Testament heroes—they were a mess. And yet somehow, we subtly think that only applied to them, not us.”

Part of the trouble is that the church has separated the care of the body, soul, and spirit, Hannaford said. In the days of the Reformation or the later Puritans, a pastor would be consulted for any malady and be somewhat knowledgeable about all areas. Today, a physician treats the body, a psychologist treats the mind, and a pastor treats the spirit. But that separation can lead to trouble, since the spiritual, emotional, and physical affect each other.

Learning from the Puritans

Pastor Tony Rose fell into a “deep hole of depression with obsessive thinking” when he was 31. It got so bad he couldn’t physically lift himself off the floor.

“I began begging God for somebody who could speak a vocabulary that preached to my soul, and I couldn’t find anybody in the contemporary Christian world,” said Rose, who now pastors in Kentucky. “Then I stumbled onto the Puritans. And they’re known for a lot of things, but very few people actually read their writing on pastoral care.”

The Puritan pastors, because they lived in and among their flock, were able to describe a spectrum of emotions, he said. “My hope started to build while reading John Bunyan’s account in Grace Abounding to the Chief of Sinners.”

“That guy was obsessive to the hilt,” Rose said. “If he were alive today, there’s not one evangelical church that would call him to be their pastor.”

Bunyan was both deeply spiritual and “at times had a crazed wit,” Rose said. “However, Bunyan’s unimaginable torments of mind and soul are what gave him the ability to speak with such creative clarity to the human experience of the Christian.”

Bunyan’s “earthiness”—and that of his contemporaries—is the opposite of the Facebook-perfect image both pastors and congregants are now expected to project, Rose said. But “if the church wants to go forward, she has to go backward. A depressed person is convinced no one has felt what they feel, [so they] benefit when someone speaks the language who has been there.”

That lack of awareness almost certainly stems from the silence churches maintain around the issues of suicide and mental illness more broadly. According to LifeWay, only a quarter of churches have a plan to assist families affected by mental illness (27 percent), and even fewer have trained leaders how to recognize mental illness (13 percent).

Meanwhile, those with a mental illness (59 percent) and their families (65 percent) want pastors to talk openly about these subjects. But most seminaries offer little training in mental illness or pastoral care, Rose said.

Opening the Conversation

Rose recently chaired the SBC’s mental health advisory council. He was appointed around the same time SBC Executive Committee president and CEO Frank Page released his book Melissa: A Father’s Lessons from a Daughter’s Suicide.

Rose and his colleagues recommended the SBC produce materials to educate churches about mental illness. The approach was threefold: develop a website with specific resources, appoint someone to champion mental health issues in the SBC, and work with SBC seminaries for a minimum standard of mental illness education.

They also advised pastors to reach out to local Christian psychologists. Not only will that person be able to help when a congregant is troubled, but the pastor himself is also much more likely to reach out for help to someone he knows and trusts, Rose said.

Coming Out of Hiding

Knowing someone to reach out to is vital, since most pastors feel they can’t tell their congregations about their mental health struggles. They’re afraid of losing their jobs, not being a good role model, or being inappropriately transparent.

“When I went to get counseling, I was almost ducking behind bushes, looking around to ensure nobody saw me,” Rose said. “We’d go in camouflage if we could.”

Instead, Rose recommends taking a tip from those who do in fact wear camouflage. Doug Carver, a retired military chaplain who now serves as the executive director of chaplaincy at the SBC’s North American Mission Board (NAMB), sat on Rose’s mental health committee.

“He said the Army uses an ace of hearts as an acronym for Act Compassionate and Escort,” Rose said. If soldiers notice anyone suffering from mental or emotional troubles, they’re to be kind and bring them to someone who can help.

“If I could do that for the church,” Rose said, “that would be the win of a lifetime.”

En Espanol

Unos años antes de que Craig Sanders perdiera a su padre por suicidio, un pastor de música en su ciudad de Carolina del Sur se quitó la vida.

“Recuerdo la ira superficial y crítica que tenía hacia él”, dijo Sanders. “¿Cómo pudiste hacerle eso a tus hijas? Qué acto egoísta”.

Cuando murió su propio padre, Larry, un pastor plagado de depresión e inseguridad, Sanders también estaba enojado con él. Pero no era lo mismo; esta vez, buscó comprender las complejidades de la salud mental y otros problemas detrás de la decisión de su padre de quitarse la vida. Sanders se sintió herido por quedarse atrás y frustrado con un pastorado que no facilita la obtención de ayuda.

“Recuerdo la última conversación con él por teléfono. Él dijo: ‘Craig, soy un fracaso’. Y no podía creer lo que estaba escuchando. Le dije: ‘Papá, eres mi héroe. ¿Entiendes que toda mi vida he tratado de estar a tu altura? Estoy en el seminario porque quiero ser como tú’”.

La depresión de Larry, que en parte era biológica, probablemente había empeorado debido a los medicamentos para la diabetes, los conflictos en la iglesia y la comparación poco saludable con otros ministros, dijo Sanders. “Realmente se quedó atrapado en el juego de la comparación. . . . Estaba haciendo un doctorado en ministerio y leyendo libros sobre el crecimiento de la iglesia, buscando modelos de cómo hacer que su iglesia crezca. Él dijo: ‘Si estoy haciendo estas cosas y mi iglesia no está creciendo, ¿qué dice eso sobre mí?'”

Tendencia Nacional

La cantidad de suicidios en los Estados Unidos aumentó un 24 % entre 1999 y 2014, cobrando impulso después de 2006 cuando el aumento cada año saltó entre el 1 y el 2 %, según los Centros para el Control de Enfermedades. El salto más grande fue entre las adolescentes y los hombres de 45 a 64 años.

No sorprende que más de la mitad de los estadounidenses crea que el suicidio es una epidemia (56 por ciento), según un estudio de LifeWay Research de 2015. La mayoría dijo que no creía que quienes se quitan la vida fueran egoístas (el 55 % no está de acuerdo con que sea egoísta, el 9 % no está seguro) o que necesariamente se vayan al infierno (el 62 % no está de acuerdo, el 16 % no está seguro).

Sin embargo, entre los evangélicos, el 44 por ciento dijo que suicidarse fue egoísta (en comparación con el 36 por ciento a nivel nacional), y el 32 por ciento dijo que quienes se suicidan se irán al infierno (en comparación con el 23 por ciento).

pastores también

Los pastores no son inmunes a las crecientes tasas de suicidio. Más de la mitad de los pastores han asesorado a personas a las que luego se les diagnosticó una enfermedad mental (59 por ciento), y alrededor de una cuarta parte dice que ellos mismos han experimentado algún tipo de enfermedad mental (23 por ciento). Según LifeWay, el 12 por ciento ha sido diagnosticado con una condición de salud mental.

Chuck Hannaford, un psicólogo clínico que consulta para la Convención Bautista del Sur (SBC), dijo que cree que la tasa de suicidios de pastores ha aumentado durante sus 30 años de práctica. Y espera que el número siga aumentando.

“Ser pastor es un trabajo peligroso”, dijo. “Especialmente en ciertos círculos evangélicos, donde tienes una orientación teológica más fundamentalista, encuentras pastores que reducirán su depresión o sus procesos de pensamiento negativos a problemas estrictamente espirituales”.

De hecho, una encuesta de LifeWay de 2013 encontró que el 48 por ciento de los cristianos evangélicos, fundamentalistas o nacidos de nuevo creen que la oración y el estudio de la Biblia por sí solos pueden superar las enfermedades mentales.

Los pastores son duros consigo mismos, a menudo se juzgan a sí mismos por los pecados de omisión y comisión, dijo Hannaford. Pero no toman en cuenta los efectos de la Caída en el mundo: “La Caída interrumpió todo, incluido el cerebro”.

Y los pastores, que son modelos a seguir para su rebaño, a menudo están demasiado aislados por la vida en un pedestal para hablar honestamente con los demás.

“Mi papá no tenía con quién hablar”, dijo Sanders. “Todos hablaron con mi papá. Era el único pastor de la iglesia”. Además, el papel de Larry de asesorar a otros pastores dificultó abrirse con ellos sobre sus luchas, lo que lo aisló aún más.

Más de la mitad de los pastores evangélicos y reformados le dijeron al Instituto Schaeffer en 2015 y 2016 que aunque son más felices (79 por ciento), no tienen amigos buenos y verdaderos (58 por ciento). Aproximadamente el mismo número informó que no pueden cumplir con las expectativas poco realistas de su iglesia (52 por ciento).

Y cerca de una tercera batalla contra el desánimo (34 por ciento) o la depresión/el miedo a la insuficiencia (35 por ciento) de forma regular.

“Cualquiera dirá que todos los discípulos estaban jodidos, pero Jesús los usó”, dijo Hannaford. “Y mira a todos los héroes del Antiguo Testamento: eran un desastre. Y, sin embargo, de alguna manera, sutilmente pensamos que eso solo se aplica a ellos, no a nosotros”.

Parte del problema es que la iglesia ha separado el cuidado del cuerpo, el alma y el espíritu, dijo Hannaford. En los días de la Reforma o de los puritanos posteriores, se consultaba a un pastor por cualquier enfermedad y tenía algo de conocimiento sobre todas las áreas. Hoy, un médico trata el cuerpo, un psicólogo trata la mente y un pastor trata el espíritu. Pero esa separación puede traer problemas, ya que lo espiritual, lo emocional y lo físico se afectan mutuamente.

Aprendiendo de los puritanos

El pastor Tony Rose cayó en un “profundo pozo de depresión con pensamientos obsesivos” cuando tenía 31 años. Se puso tan mal que físicamente no podía levantarse del suelo.

“Comencé a rogar a Dios por alguien que pudiera hablar un vocabulario que predicara a mi alma, y no pude encontrar a nadie en el mundo cristiano contemporáneo”, dijo Rose, quien ahora pastorea en Kentucky. “Luego me topé con los puritanos. Y son conocidos por muchas cosas, pero muy pocas personas realmente leen sus escritos sobre el cuidado pastoral”.

Los pastores puritanos, debido a que vivían en y entre su rebaño, pudieron describir un espectro de emociones, dijo. “Mi esperanza comenzó a crecer mientras leía el relato de John Bunyan en Grace Abounding to the Chief of Sinners”.

“Ese tipo era obsesivo hasta la médula”, dijo Rose. “Si estuviera vivo hoy, no hay una sola iglesia evangélica que lo llamaría para ser su pastor”.

Bunyan era profundamente espiritual y “a veces tenía un ingenio enloquecido”, dijo Rose. “Sin embargo, los tormentos inimaginables de la mente y el alma de Bunyan son lo que le dio la capacidad de hablar con tanta claridad creativa a la experiencia humana del cristiano”.

Ligero
La “sensibilidad” de Bunyan, y la de sus contemporáneos, es lo opuesto a la imagen perfecta de Facebook que ahora se espera que proyecten tanto los pastores como los feligreses, dijo Rose. Pero “si la iglesia quiere avanzar, tiene que retroceder. Una persona deprimida está convencida de que nadie ha sentido lo que ella siente, [así que] se beneficia cuando alguien habla el idioma que ha estado allí”.

Es casi seguro que esa falta de conciencia se debe al silencio que las iglesias mantienen en torno a los temas del suicidio y las enfermedades mentales en general. Según LifeWay, solo una cuarta parte de las iglesias tiene un plan para ayudar a las familias afectadas por enfermedades mentales (27 por ciento), y aún menos tienen líderes capacitados para reconocer enfermedades mentales (13 por ciento).

Mientras tanto, aquellos con una enfermedad mental (59 por ciento) y sus familias (65 por ciento) quieren que los pastores hablen abiertamente sobre estos temas. Pero la mayoría de los seminarios ofrecen poca capacitación en enfermedades mentales o cuidado pastoral, dijo Rose.

Abriendo la conversación

Rose presidió recientemente el consejo asesor de salud mental de la SBC. Fue designado casi al mismo tiempo que el presidente y director ejecutivo del Comité Ejecutivo de SBC, Frank Page, publicó su libro Melissa: A Father’s Lessons from a Daughter’s Suicide.

Rose y sus colegas recomendaron que la SBC produzca materiales para educar a las iglesias sobre las enfermedades mentales. El enfoque fue triple: desarrollar un sitio web con recursos específicos, designar a alguien para defender los problemas de salud mental en la SBC y trabajar con los seminarios de la SBC para lograr un estándar mínimo de educación sobre enfermedades mentales.

También aconsejaron a los pastores que se pusieran en contacto con psicólogos cristianos locales. No solo esa persona podrá ayudar cuando un miembro de la congregación tiene problemas, sino que es mucho más probable que el pastor mismo busque ayuda de alguien que conoce y en quien confía, dijo Rose.

Saliendo de su escondite

Es vital conocer a alguien con quien comunicarse, ya que la mayoría de los pastores sienten que no pueden contarles a sus congregaciones sobre sus problemas de salud mental. Tienen miedo de perder sus trabajos, no ser un buen modelo a seguir o ser inapropiadamente transparentes.

“Cuando fui a recibir asesoramiento, casi me escondía detrás de los arbustos, mirando alrededor para asegurarme de que nadie me viera”, dijo Rose. “Iríamos camuflados si pudiéramos”.

En cambio, Rose recomienda tomar un consejo de aquellos que de hecho usan camuflaje. Doug Carver, un capellán militar retirado que ahora se desempeña como director ejecutivo de capellanía en la Junta de Misiones Norteamericanas (NAMB) de la SBC, formó parte del comité de salud mental de Rose.

“Dijo que el Ejército usa un as de corazones como acrónimo de Act Compassionate and Escort”, dijo Rose. Si los soldados notan que alguien sufre problemas mentales o emocionales, deben ser amables y llevarlos a alguien que pueda ayudarlos.

“Si pudiera hacer eso por la iglesia”, dijo Rose, “sería la victoria de mi vida”.

https://cm.usatoday.com/nanobar/120622_EOYsale_B#o=https://www.usatoday.com&p=1-800-872-0001&n=USA%20TODAY&u=https%3A%2F%2Fsubscribe.usatoday.com%2Fspecialoffer%3Fgps-source%3DCPNBAR%26itm_medium%3Donsite%26itm_campaign%3D2022ENDOFYEAR%26itm_source%3Ddigital%26itm_term%3Doutmark

NATION

Children’s HealthAdd Topic

‘Toxic stress’ on children can harm their lifelong learning, mental and physical health

Jayne O’Donnell

USA TODAY

0:07

1:00

https://imasdk.googleapis.com/js/core/bridge3.549.0_en.html#goog_538549809

The 10-year-old girl suffered from persistent asthma, but the cause was unclear. Tests ruled out everything from pet hair to cockroaches.

Then the girl’s mother thought of a possible trigger. 

“Her asthma does seem to get worse whenever her dad punches a hole in the wall,”she told Dr.Nadine Burke Harris. “Do you think that could be related?”

Harris, a San Francisco pediatrician, includes the example in her newbook, “The Deepest Well,” to show the connection between what’s known as “toxic stress” and physical health.

Medical professionals and researchers have long studied the effect of adverse childhood experiences (ACEs) and lifelong mental health and addiction. Now awareness is growing of the link between childhood trauma on long-term physical health.

The more ACEs a person suffers as a child – divorce, domestic violence, family members with addiction – the higher the risk of problems later in learning, mental and physical health, even early death.

That’s because people with ACEs are more likely to experience “toxic stress” – repeated, extreme activation of their stress response.

Toxic stress affects the developing brain, the immune system, the cardiovascular system and the metabolic regulatory system, says Al Race, deputy director of the Center on the Developing Child at Harvard. It dramatically increases the risk of hypertension, heart disease and diabetes, among other costly health conditions. 

Children with four or more ACEs are four times more likely to suffer from depression in their lifetimes, eight times more likely to become alcoholics and 20 times more likely to use intravenous drugs, research shows. Those who are exposed to very high doses of adversity without caring adults to help can have more than double the lifetime risk of heart disease and cancer and a nearly 20-year difference in life expectancy.

Get the Everyone’s Talking newsletter in your inbox.

Get caught up with the trending news you need to know

Delivery: Mon – FriYour Email

“There’s a huge body of science that shows the connection between the early years of life with a wide range of health problems later in life,” Race says. “Toxic stress allows us to understand why that relationship exists and how it can get inside developing biological systems in the body.”

Given the stakes, researchers are scrambling to figure out how best to diagnose ACEs.

Researchers at Harvard, the University of California-San Franciscoand other institutions are working on screening tools to detectthe biological markers of toxic stress in children so they can detect it earlier and help parents mitigate the effects.

“There’s no one accepted way to measure the effect of excessive stress activation,” Race says. As with adults, he says, “every child reacts to stress differently.”  

The Center for Youth Wellness, founded by Harris, has launched a social media campaign and the new Stress Health website to share the science with parents. The National Pediatric Practice Community, a network of nearly 600 doctors organized by the center, is screening for ACEs and sharing ways to reduce their influence on mental and physical health.

Dr. Imelda Dacones is CEO of Northwest Permanente, the independent medical group that provides care to Kaiser Permanente members in the Northwest.

“More people are clamoring for government policy and health care organizations to provide trauma-informed care because the data is out there,” she says. “The sad thing about ACEs is we’ve known about them since 1997, but there’s been a lag in translating it to create a system to actually do something about it.”

More than 20 million children have experienced three or more ACEs. Dr. Don Mordecai, the mental health leader for Kaiser Permanente, says children who experience multiple ACEs are at risk for toxic stress and the lifelong mental and physical health effects it can have.

Kaiser Permanente worked with the  federal Centers for Disease Control and Prevention to produce the original study on ACEs more than 20 years ago. 

About 25 percent of adults have experienced at least three or more ACEs.

In her book, Harris describes physical and emotional abuse as common for both the diverse patients at her low-cost clinic and the wealthy people in her area. 

“I see it every day in my practice,” Harris says.

She sees children who experience frequent infections, failure to grow well and learning disabilities. 

The effect can start in infancy, Harris says, and is experienced by even sleeping babies who are in stressful environments.

One of the key ways parents can protect their children, she says, is by nurturing healthy relationships outside the home, especially if they experienced their own traumatic childhoods.

“All of the research is telling us that relationships are healing,” Harris says. “Folks who have high levels of social support are more resistant to the flu and have better immune functioning.”

Sleep, good nutrition, mindfulness and exercise also help. 

Former Surgeon General Vivek Murthy, a primary-care physician, has made human connection for adults’ health his post-government priority.

Harris and Murthy, who have been friends for more than two decades, agree that positive relationships help adults become better parents.

When parents’ friends are part of children’s lives, Harris says, they can boost the child’s “cumulative dose of therapeutic interaction.”

We can’t “choose the homes in which we grew up,” Murthy says, but relationships with family and others outside the home can help parents and others heal from early trauma.

Murthy is writing a book on social isolation.

“I worry we have come so far in terms of medicine, technology and economic advancement but seem to have a growing amount of emotional pain,” he says. To help people heal from childhood or current trauma, he says, “one of the most powerful ways we can do that is by cultivating strong connections.”

https://www.psychologytoday.com/us/blog/all-about-addiction/201903/linked-adverse-childhood-experiences-health-addiction

En Espanol

NACIÓN
Salud Infantil
Agregar tema
El ‘estrés tóxico’ en los niños puede dañar su aprendizaje permanente y su salud mental y física
Jayne O’Donnell
EE.UU. HOY EN DÍA

0:07
1:00

La niña de 10 años sufría de asma persistente, pero la causa no estaba clara. Las pruebas descartaron todo, desde pelo de mascotas hasta cucarachas.

Entonces la madre de la niña pensó en un posible desencadenante.

“Su asma parece empeorar cada vez que su padre hace un agujero en la pared”, le dijo a la Dra. Nadine Burke Harris. “¿Crees que eso podría estar relacionado?”

Harris, pediatra de San Francisco, incluye el ejemplo en su nuevo libro, “The Deepest Well”, para mostrar la conexión entre lo que se conoce como “estrés tóxico” y la salud física.

Los profesionales médicos y los investigadores han estudiado durante mucho tiempo el efecto de las experiencias infantiles adversas (ACE, por sus siglas en inglés) y la salud mental y la adicción de por vida. Ahora está creciendo la conciencia del vínculo entre el trauma infantil y la salud física a largo plazo.

Cuantas más ACE sufra una persona de niño (divorcio, violencia doméstica, miembros de la familia con adicciones), mayor será el riesgo de problemas posteriores en el aprendizaje, la salud mental y física, e incluso la muerte prematura.

Esto se debe a que las personas con ACE son más propensas a experimentar “estrés tóxico”, es decir, una activación extrema y repetida de su respuesta al estrés.

El estrés tóxico afecta el cerebro en desarrollo, el sistema inmunitario, el sistema cardiovascular y el sistema de regulación metabólica, dice Al Race, subdirector del Centro del Niño en Desarrollo de Harvard. Aumenta dramáticamente el riesgo de hipertensión, enfermedades cardíacas y diabetes, entre otras condiciones de salud costosas.

Los niños con cuatro o más ACE tienen cuatro veces más probabilidades de sufrir depresión a lo largo de su vida, ocho veces más probabilidades de convertirse en alcohólicos y 20 veces más probabilidades de usar drogas por vía intravenosa, según muestra la investigación. Aquellos que están expuestos a dosis muy altas de adversidad sin que los adultos los ayuden pueden tener más del doble de riesgo de padecer enfermedades cardíacas y cáncer a lo largo de su vida y una diferencia de casi 20 años en la esperanza de vida.

Reciba el boletín informativo Todos hablan en su bandeja de entrada.
Ponte al día con las noticias de moda que necesitas saber

Entrega: Lun – Vie

Tu correo electrónico
“Hay un gran cuerpo de ciencia que muestra la conexión entre los primeros años de vida con una amplia gama de problemas de salud más adelante en la vida”, dice Race. “El estrés tóxico nos permite comprender por qué existe esa relación y cómo puede entrar en el desarrollo de sistemas biológicos en el cuerpo”.

Dado lo que está en juego, los investigadores se esfuerzan por encontrar la mejor manera de diagnosticar las ACE.

Investigadores de Harvard, la Universidad de California-San Francisco y otras instituciones están trabajando en herramientas de detección para detectar los marcadores biológicos del estrés tóxico en los niños para que puedan detectarlo antes y ayudar a los padres a mitigar los efectos.

“No existe una forma aceptada de medir el efecto de la activación excesiva del estrés”, dice Race. Al igual que con los adultos, dice, “cada niño reacciona al estrés de manera diferente”.

El Center for Youth Wellness, fundado por Harris, lanzó una campaña en las redes sociales y el nuevo sitio web Stress Health para compartir la ciencia con los padres. La Comunidad Nacional de Práctica Pediátrica, una red de casi 600 médicos organizada por el centro, está evaluando las ACE y compartiendo formas de reducir su influencia en la salud mental y física.

La Dra. Imelda Dacones es directora ejecutiva de Northwest Permanente, el grupo médico independiente que brinda atención a los miembros de Kaiser Permanente en el noroeste.

“Más personas piden a gritos que las políticas gubernamentales y las organizaciones de atención de la salud brinden atención informada sobre el trauma porque los datos están disponibles”, dice ella. “Lo triste de las ACE es que las conocemos desde 1997, pero ha habido un retraso en la traducción para crear un sistema que realmente haga algo al respecto”.

Más de 20 millones de niños han experimentado tres o más ACE. El Dr. Don Mordecai, el líder de salud mental de Kaiser Permanente, dice que los niños que experimentan múltiples ACE corren el riesgo de sufrir estrés tóxico y los efectos de por vida en la salud mental y física que puede tener.

Kaiser Permanente trabajó con los Centros para el Control y la Prevención de Enfermedades federales para producir el estudio original sobre las ACE hace más de 20 años.

Alrededor del 25 por ciento de los adultos han experimentado al menos tres o más ACE.

Nadine Burke Harris es pediatra, fundadora del Center for Youth Wellness y autora de The Deepest Well, en el que examina el efecto de la exposición al trauma en los niños.
En su libro, Harris describe el abuso físico y emocional como algo común tanto para los diversos pacientes de su clínica de bajo costo como para las personas adineradas de su área.

“Lo veo todos los días en mi práctica”, dice Harris.

Ella ve a niños que experimentan infecciones frecuentes, problemas de crecimiento y problemas de aprendizaje.

El efecto puede comenzar en la infancia, dice Harris, y lo experimentan incluso los bebés que duermen y se encuentran en entornos estresantes.

El efecto puede comenzar en la infancia, dice Harris, y lo experimentan incluso los bebés que duermen y se encuentran en entornos estresantes.

Una de las formas clave en que los padres pueden proteger a sus hijos, dice, es fomentando relaciones saludables fuera del hogar, especialmente si experimentaron sus propias infancias traumáticas.

“Toda la investigación nos dice que las relaciones se están curando”, dice Harris. “Las personas que tienen altos niveles de apoyo social son más resistentes a la gripe y tienen un mejor funcionamiento inmunológico”.

Dormir, una buena nutrición, la atención plena y el ejercicio también ayudan.

El ex cirujano general Vivek Murthy, médico, hablando sobre el bienestar emocional.
El ex cirujano general Vivek Murthy, médico de atención primaria, ha hecho de la conexión humana para la salud de los adultos su prioridad posterior al gobierno.

Harris y Murthy, que han sido amigos durante más de dos décadas, están de acuerdo en que las relaciones positivas ayudan a los adultos a convertirse en mejores padres.

Cuando los amigos de los padres son parte de la vida de los niños, dice Harris, pueden aumentar la “dosis acumulativa de interacción terapéutica” del niño.

No podemos “elegir los hogares en los que crecimos”, dice Murthy, pero las relaciones con la familia y otras personas fuera del hogar pueden ayudar a los padres y otras personas a sanar de un trauma temprano.

Murthy está escribiendo un libro sobre el aislamiento social.

“Me preocupa que hayamos llegado tan lejos en términos de medicina, tecnología y avance económico, pero parece que tenemos un dolor emocional cada vez mayor”, dice. Para ayudar a las personas a recuperarse de un trauma infantil o actual, dice, “una de las formas más poderosas en que podemos hacerlo es cultivando conexiones sólidas”.

https://www.psychologytoday.com/us/blog/all-about-addiction/201903/linked-adverse-childhood-experiences-health-addiction

Consider the car alarm.

You’re trying to concentrate on a project that’s due in less than two hours, and that horn has been beeping outside your window for the last five minutes. Its effects are impossible to ignore. Your heart rate is up. Your jaw is tight. Your stomach roils as the clock ticks toward the deadline. Though you are normally someone who walks miles to avoid an argument, you briefly contemplate throwing a brick through the windshield of that car in self-defense.

This is what stress feels like. And while moments like these are familiar to everyone, studies suggest that today these feelings have become the rule of our collective experience, rather than the exception.

When the American Psychological Association conducted its annual survey on stress in 2011, nearly a quarter of respondents reported their levels of stress as “extreme.” Thirty-nine percent said their stress had gone up in the past year, and 44 percent said it had increased in the past five years.

Respondents more or less agreed that chronic stress had a negative impact on their quality of life, and yet — despite the fact that most of us can easily identify what stress feels like — nearly a third of respondents said they believe stress is strictly psychological and has no impact on physical health.

Understanding the Stress Response

Experts across medical disciplines agree that this is a dangerous misperception.

“The stress response is a normal adaptive coping response that evolved over hundreds of millions of years to help our ancestors avoid sticks and get carrots,” says Rick Hanson, PhD, a neuropsychologist and author of Buddha’s Brain: The Practical Neuroscience of Happiness, Love, and Wisdom. “It’s natural. What’s also natural, though — and you see it in the wild — is that most stressful episodes are resolved quickly, one way or another. The natural biological, evolutionary blueprint is to have long periods of mellow recovery after bursts of stress.”

The problem, according to Hanson, is that “modern life exposes us to mild-to-moderate, but chronic, stress constantly — multitasking, juggling too many things, moving too quickly, being bombarded with stimulation.” In other words, we’re simply not designed to flee from predators for 10 hours a day with no breaks. But that is essentially what we do.

Roberta Lee, MD, vice chair of the Department of Integrative Medicine at Beth Israel Medical Center in New York City, calls the now-common condition of constant pressure “superstress.” In her book The Superstress Solution, she lists the variety of stressors many now take for granted: job dissatisfaction, overwork, inadequate salaries, not enough time with partners and family, noise pollution, lack of outdoor time, and “spiritual angst” prompted by a loss of meaning and purpose, as well as a loss of connection with others.

“Your body can’t differentiate between a saber-toothed tiger attack and a bad job review.”

As Henry Emmons, MD, of the Penny George Institute for Health and Healing in Minneapolis, points out, “your body can’t differentiate between a saber-toothed tiger attack and a bad job review.” The nerve-and-hormone response is the same. And over time, the intensity of the stress response wears a body down.

Lee compares the effects of a near-constant cascade of stress hormones to revving an auto engine all day. “You’ve got your foot on the accelerator all the time, even when you’re resting,” she says, “and you’re overutilizing every element of your body, like you do with a car when you’re revving up an engine. You overuse the oil. You increase heat.”

The resulting physical symptoms range from annoying to debilitating. “What I mostly experience with patients in my practice is anxiety,” says Los Angeles–based naturopathic physician Holly Lucille, ND, RN, author of Creating and Maintaining Balance: A Woman’s Guide to Safe, Natural Hormone Health. “When you’re overly stressed, you have a decrease in stress resistance — I call it ‘short-fuse syndrome.’”

This is when we start contemplating putting bricks through windshields. The following pages will explain the effects of such high-stress moments on different organs. It will also help you understand what you can do to cool those fires — and build a more stress-resilient body for the long haul.

↑ Back to Top

8 Ways Stress Affects Your Body

Here’s what happens to our organs and biochemistry when we’re stressed out . . . 

1. The Brain

The stress response begins above your shoulders. The amygdala (a cluster of cell nuclei inside the temporal lobe that processes emotional data) sends a threat message to the hypothalamus, which in turn tells the sympathetic nervous system to protect you from attack. The nervous system increases heart rate, constricts some blood vessels and dilates others, slows down the intestines, inhibits digestive secretions, and prompts glands to flood the system with cortisol.

If this alarm is set off too often, it can do serious physical damage. “When too much cortisol is hitting the brain for an elevated amount of time,” Lucille says, “you start to create something called hippocampal brain damage, and the results of this are disturbed circadian rhythms: Your sleep-wake cycle is disturbed. You get moody, and you get memory loss, brain fog.”

2. The Pituitary Gland

Sometimes called the “master gland,” the pituitary controls most of the other glands in the body, regulating a host of functions including body temperature, thyroid activity and urine production (hence those sweaty palms and frequent bathroom trips when you’re nervous). During the stress response, the pituitary produces adrenocorticotropic hormone (ACTH), which prompts the adrenal glands to produce cortisol. Cortisol increases arterial blood pressure, pulling glucose and fat from body tissues into the bloodstream for energy, one reason appetite diminishes during acute stress.

The pituitary gland also releases thyroid-stimulating hormone, which stimulates the thyroid glandto produce thyroxine. Thyroxine increases the metabolic rate, raises blood-sugar levels, and increases respiration, heart rate and blood pressure — all essential to a quick burst of activity. But the metabolic boost from thyroxine uses up nutrients too quickly, so the body overuses B vitamins and excretes calming magnesium.

3. The Heart

Blood vessels constrict during the stress response, which makes it harder for the heart to pump blood. High blood pressure from constricted vessels and increased cortisol and thyroxine only exacerbates inflammation and arterial plaque buildup.

Additionally, fatty acids released into the bloodstream by cortisol can lead to overproduction of low-density cholesterol (LDL).

High-density cholesterol, or HDL, actually helps keep the circulatory system functioning and has powerful healing value. But, notes Lee, the so-called bad version, LDL, contributes to dangerous plaque buildup on arterial walls that have been inflamed by toxins and high blood sugar — common byproducts of stress eating.

And all this sets the stage for cardiac arrest, says Lee.

4. Adrenal glands

Upon detecting a threat, the hypothalamus signals the adrenal medulla (an autonomic-nervous-system node next to the adrenal glands) to secrete two hormones — adrenaline and noradrenaline — into the bloodstream. These increase heart rate and blood pressure. Blood is pumped to extremities and their muscles to help you run or go into battle, while gastrointestinal activity is reduced, producing the feeling of butterflies in the stomach. When this complex process is repeated routinely with no time for recuperation, you start to feel both lethargic and wound up — tired but wired.

Chronic stress also wears out the adrenal glands by overusing their store of energizing adrenaline. According to Lee, this can lead to a condition that integrative and naturopathic doctors identify as “adrenal fatigue,” which can manifest as exhaustion, physical weakness, immune suppression, hormone imbalances, skin problems and depression. (To learn more about this condition, see “Fending Off Adrenal Fatigue”.)

5. Stomach and Intestines

The slowdown of the digestive process triggered by the sympathetic nervous system and the thyroid can prompt either overproduction or underproduction of digestive acids. Overproduction can lead to painful acid reflux (heartburn), while underproduction means your stomach has limited digestive power. Too little stomach acid can leave food in the system so long that it ferments rather than digests. This can produce bloating, create inflammation of the intestinal tissue and reduce the overall absorption of nutrients.

“If your bowel’s inflamed,” says Emmons, “you’re not getting nutrients out of the food you eat. You can eat really great food but still not benefit from it.” (To learn how to tame your stress response, see “Rest Your Stress Response“.)

6. Body Fat

While some people do lose weight under stress, research reveals that high levels of cortisol can also encourage weight gain in two ways:

(1) Cortisol amps up the appetite for quick energy (namely, carbohydrates and sugar), triggering cravings and overeating. (2) Cortisol also puts excess glucose in the bloodstream. When it’s not burned off through exercise (the equivalent of sprinting away from or fighting off the perceived attacker), it gets stored as fat in your body’s tissues.

That makes chronic stress a real enemy of overall fitness, Emmons points out. “You tend to gain weight because cortisol is making you want to eat more. But it’s also making you more likely to hold on to that food as fat, especially as abdominal fat.”

7. Reproductive system

Progesterone is a crucial hormone for fertility in women; it nourishes the lining of the uterus to support the implantation of an embryo and sustain a pregnancy. It’s also a key ingredient in the creation of cortisol in the adrenal glands. When the body demands large amounts of cortisol, its total amount of progesterone can diminish, leading to low libido and possible infertility. (For more details about how stress affects your romantic and reproductive life, see “Boost Your Libido”.)

8. The Aging Process

In 2004 a University of California, San Francisco research team reported that chronic stress may play a role in shortening telomeres, the tiny protein complexes at the ends of chromosomes that help protect genetic information as cells divide. As telomeres shorten, cells lose the ability to divide; they can also get confused about their mission and start to manifest serious ailments, from Parkinson’s to heart disease. (Other studies have linked shortened telomeres with the onset of dementia.) While cell loss is an integral part of the aging process, chronic stress accelerates it by munching away at these protective proteins so they diminish faster than they would naturally.

↑ Back to Top

5 Ways to Reduce Stress

Short of winning the lottery and moving to a nice island with your favorite people (which would soon introduce anxieties associated with boredom), how does one actually reduce stress?

The first thing to remember, says Hanson, is that our emotional reaction to events initiates the stress response. “We need to make a distinction between events and our experience of them,” he says. “An event that’s highly stressful for some people is no big deal for others.”

The key to lowering stress, according to Hanson, is to build resilience. Since we have only modest control over what happens to us, our best hope is to train ourselves to respond to stressful circumstances without triggering the alarm system every time. What follows are some of the building blocks for a more stress-resilient body. (For more on building resiliency, go to “The Five Best Ways to Build Resiliency”.)

1. Rest

The best way to quiet the body-mind’s stress response, and to support the recovery process, says Lee, is “to relax and rest as deeply as you can — to rest as if you were on your best vacation ever.”

What does that sort of profound rest accomplish? It charges up the parasympathetic “rest-and-digest” system (the antithesis of the sympathetic “fight-or-flight” system), which powers the body’s reparative and digestive activities.

When deep rest is in short supply, you can still support parasympathetic activity by taking frequent short breaks — ideally every 90 to 120 minutes (see “Take a Break”).

Finding ways to improve sleep quality is also vital, says Emmons. “This can include meditative practices, deep breathing, exercising early in the day, and getting seven or eight hours a night of sleep whenever possible. Naps can be helpful, too, if they’re short, 30 to 45 minutes. Any longer and your sleep cycles may be disrupted.”

2. Nutrition

A well-fed body is a resilient body — far better equipped to handle stress and to recover from hormonal floods.

Keeping sugar and flour to a minimum while eating plenty of healthy fats and good protein(grass-fed meats, fish, legumes, nuts) will help keep blood sugar on an even keel. This supports good energy, mental clarity and stable mood — all of which lead to more grace under pressure.

Lee advocates the Mediterranean diet, which includes plenty of legumes, greens and fish. She also likes that it promotes a proper balance of omega-3 and omega-6 fatty acids and soothes intestinal inflammation.

As for stress-busting supplements, many integrative doctors recommend taking a good-quality fish oil as well as a B-vitamin complex, since stress tends to deplete B-vitamin levels. Both have shown measurable effects in treating depression, another common byproduct of chronic stress.

3. Meditation

Studies show that mindfulness-based stress reduction like meditation — becoming a calm observer of your own thoughts and emotions — stimulates the parasympathetic nervous system. “Meditation,” says Emmons, “is one way of sending signals [to your body’s stress-response system] that it’s OK to stand down.”

Hanson adds that meditation can also reduce frantic neurological activity in the amygdala, the alarm bell of the brain. Self-reflection (a fairly advanced activity, as far as brains are concerned) shifts activity to the neocortex, or “executive center.”

When the brain starts to rely more on the neocortex and less on the amygdala, it begins to strengthen new neural pathways that incline the brain away from reactivity and toward calmer, more constructive responses.

4. Exercise

We all need some kind of physical movement to stay stress-resilient, whether it’s walking, biking, doing yoga or shooting hoops. Emmons notes that the stress response is inextricably connected to exercise — after all, it’s preparing us to run fast or fight hard — so “vigorous exercise helps to bring down adrenaline levels, while gentler exertion is good for lowering cortisol.” Lee points out that exercise also produces positive mood elevators (endorphins and serotonin) and breaks down cortisol in the bloodstream.

5. Positivity

n her book Positivity, positive psychology researcher Barbara Fredrickson, PhD, notes that for individuals to flourish, they need a “positivity ratio” of three positive experiences to each negative one. In her second book, Love 2.0, she explores how “micro-moments” of positive connection with others, even strangers, improve health and longevity. Her current study at the University of North Carolina is testing whether meditation with a deliberately positive element — like focused, caring attention on another person — reduces stress even more than mindfulness meditation.

Hanson describes similar studies showing that amygdala-based cell receptors for oxytocin (an amygdala-calming hormone) increase in number when we foster feelings of compassion.

This all illustrates what one might call the neurophysiology of positive connection. In a chronically stressed world, acts of love, compassion and connection can help mute or shut off the brain’s alarm system when we don’t need it. In the absence of these overstimulating hormones, we become calmer and healthier.

It seems that what we are really built to do is to treat ourselves and others well — not flee from tigers all day long.

↑ Back to Top

On-the-Spot Stress Reduction

Here are some of our experts’ favorite methods of de-stressing on the fly:

Walk it Off

“Walking is wonderful,” says Roberta Lee. “It improves your circulation, keeps your joints lubricated and builds stamina. Oh, and it’s a lightning-fast way to reduce stress.”

Exhale Longer

“Exhaling activates the parasympathetic wing of the nervous system, which is the natural antidote to the sympathetic fight-or-flight reaction wing,” says Rick Hanson. “The heart slows down a little when we exhale. Try three or more breaths in which the exhalation is twice as long as the inhalation.” (Or, try these two breathing exercises.)

Pause

Holly Lucille says, “One of the things that I recommend to people in my practice is something called a ‘power pause.’ Before you turn on that stress-generating mobile device, or make that call, or pull whatever your stress trigger is, take a deep breath and make a really intentional pause.”

Tune Into Your Body

Engage your senses. “Particularly touch and smell,” Henry Emmons says. “A little gentle massage or some aromatherapy work very quickly for many people.”

Connect

Barbara Fredrickson purposely tries to “notice signs of good fortune [in the people I see around me]. Is this person smiling? I picture myself cheering her on or giving him an imaginary high-five. I’m often struck with how readily this shift in perspective will put a smile on my face and awaken my feelings of connection with others.” https://experiencelife.lifetime.life/article/the-science-of-stress/

En Espanol

Considere la alarma del coche.

Estás tratando de concentrarte en un proyecto que debes entregar en menos de dos horas, y esa bocina ha estado sonando afuera de tu ventana durante los últimos cinco minutos. Sus efectos son imposibles de ignorar. Tu ritmo cardíaco está alto. Tu mandíbula está apretada. Se le revuelve el estómago a medida que el reloj avanza hacia la fecha límite. Aunque normalmente eres alguien que camina millas para evitar una discusión, contemplas brevemente lanzar un ladrillo a través del parabrisas de ese auto en defensa propia.

Así es como se siente el estrés. Y aunque momentos como estos son familiares para todos, los estudios sugieren que hoy estos sentimientos se han convertido en la regla de nuestra experiencia colectiva, en lugar de la excepción.

Cuando la Asociación Estadounidense de Psicología realizó su encuesta anual sobre el estrés en 2011, casi una cuarta parte de los encuestados informaron que sus niveles de estrés eran “extremos”. El treinta y nueve por ciento dijo que su estrés había aumentado en el último año y el 44 por ciento dijo que había aumentado en los últimos cinco años.

Los encuestados estuvieron más o menos de acuerdo en que el estrés crónico tuvo un impacto negativo en su calidad de vida y, sin embargo, a pesar de que la mayoría de nosotros podemos identificar fácilmente cómo se siente el estrés, casi un tercio de los encuestados dijo que cree que el estrés es estrictamente psicológico y tiene ningún impacto en la salud física.

Comprender la respuesta al estrés

Los expertos de todas las disciplinas médicas están de acuerdo en que se trata de una percepción errónea peligrosa.

“La respuesta al estrés es una respuesta de afrontamiento adaptativa normal que evolucionó durante cientos de millones de años para ayudar a nuestros antepasados a evitar palos y obtener zanahorias”, dice Rick Hanson, PhD, neuropsicólogo y autor de El cerebro de Buda: la neurociencia práctica de la felicidad, el amor. , y Sabiduría. “Es natural. Sin embargo, lo que también es natural, y lo ves en la naturaleza, es que la mayoría de los episodios estresantes se resuelven rápidamente, de una forma u otra. El modelo evolutivo biológico natural es tener largos períodos de recuperación suave después de los estallidos de estrés”.

El problema, según Hanson, es que “la vida moderna nos expone constantemente a un estrés de leve a moderado, pero crónico: multitarea, hacer malabarismos con demasiadas cosas, moverse demasiado rápido, ser bombardeados con estimulación”. En otras palabras, simplemente no estamos diseñados para huir de los depredadores durante 10 horas al día sin descanso. Pero eso es esencialmente lo que hacemos.

Roberta Lee, MD, vicepresidenta del Departamento de Medicina Integrativa del Centro Médico Beth Israel en la ciudad de Nueva York, llama a la condición ahora común de presión constante “superestrés”. En su libro The Superstress Solution, enumera la variedad de factores estresantes que muchos ahora dan por sentado: insatisfacción laboral, exceso de trabajo, salarios inadecuados, poco tiempo con la pareja y la familia, contaminación acústica, falta de tiempo al aire libre y “angustia espiritual” provocada por una pérdida de significado y propósito, así como una pérdida de conexión con los demás.

“Tu cuerpo no puede diferenciar entre un ataque de tigre dientes de sable y una mala revisión de trabajo”.

Como señala Henry Emmons, MD, del Penny George Institute for Health and Healing en Minneapolis, “su cuerpo no puede diferenciar entre un ataque de tigre dientes de sable y una mala revisión de trabajo”. La respuesta nerviosa y hormonal es la misma. Y con el tiempo, la intensidad de la respuesta al estrés desgasta el cuerpo.

Lee compara los efectos de una cascada casi constante de hormonas del estrés con acelerar el motor de un automóvil todo el día. “Tienes el pie en el acelerador todo el tiempo, incluso cuando estás descansando”, dice, “y estás sobreutilizando cada elemento de tu cuerpo, como lo haces con un automóvil cuando aceleras un motor. Usas demasiado el aceite. Aumentas el calor.

Los síntomas físicos resultantes van desde molestos hasta debilitantes. “Lo que más experimento con los pacientes en mi práctica es ansiedad”, dice la médica naturópata con sede en Los Ángeles Holly Lucille, ND, RN, autora de Crear y mantener el equilibrio: una guía para la salud hormonal natural y segura de la mujer. “Cuando estás demasiado estresado, tienes una disminución en la resistencia al estrés; lo llamo ‘síndrome de fusible corto'”.

Aquí es cuando empezamos a pensar en poner ladrillos a través de los parabrisas. Las siguientes páginas explicarán los efectos de tales momentos de alto estrés en diferentes órganos. También lo ayudará a comprender lo que puede hacer para calmar esos incendios y desarrollar un cuerpo más resistente al estrés a largo plazo.

↑ Volver arriba

8 maneras en que el estrés afecta tu cuerpo

Esto es lo que le sucede a nuestros órganos y bioquímica cuando estamos estresados . . .

1. El cerebro

La respuesta al estrés comienza por encima de los hombros. La amígdala (un grupo de núcleos de células dentro del lóbulo temporal que procesa datos emocionales) envía un mensaje de amenaza al hipotálamo, que a su vez le dice al sistema nervioso simpático que lo proteja de un ataque. El sistema nervioso aumenta la frecuencia cardíaca, contrae algunos vasos sanguíneos y dilata otros, ralentiza los intestinos, inhibe las secreciones digestivas e incita a las glándulas a inundar el sistema con cortisol.

La glándula pituitaria

A veces llamada la “glándula maestra”, la pituitaria controla la mayoría de las otras glándulas del cuerpo, regulando una serie de funciones que incluyen la temperatura corporal, la actividad tiroidea y la producción de orina (de ahí esas palmas sudorosas y los frecuentes viajes al baño cuando estás nervioso). Durante la respuesta al estrés, la hipófisis produce la hormona adrenocorticotrópica (ACTH), que hace que las glándulas suprarrenales produzcan cortisol. El cortisol aumenta la presión arterial, extrayendo la glucosa y la grasa de los tejidos del cuerpo hacia el torrente sanguíneo para obtener energía, una de las razones por las que el apetito disminuye durante el estrés agudo.

La glándula pituitaria también libera hormona estimulante de la tiroides, que estimula la glándula tiroides para producir tiroxina. La tiroxina aumenta la tasa metabólica, eleva los niveles de azúcar en la sangre y aumenta la respiración, la frecuencia cardíaca y la presión arterial, todo lo cual es esencial para una rápida ráfaga de actividad. Pero el impulso metabólico de la tiroxina consume los nutrientes demasiado rápido, por lo que el cuerpo abusa de las vitaminas B y excreta magnesio calmante.

3. El corazón

Los vasos sanguíneos se contraen durante la respuesta al estrés, lo que dificulta que el corazón bombee sangre. La presión arterial alta de los vasos constreñidos y el aumento de cortisol y tiroxina solo exacerban la inflamación y la acumulación de placa arterial.

Además, los ácidos grasos liberados en el torrente sanguíneo por el cortisol pueden provocar una sobreproducción de colesterol de baja densidad (LDL).

El colesterol de alta densidad, o HDL, en realidad ayuda a mantener el funcionamiento del sistema circulatorio y tiene un poderoso valor curativo. Pero, señala Lee, la llamada versión mala, LDL, contribuye a la peligrosa acumulación de placa en las paredes arteriales que se han inflamado por las toxinas y el alto nivel de azúcar en la sangre, subproductos comunes del estrés por comer.

Y todo esto prepara el escenario para un paro cardíaco, dice Lee.

4. Glándulas suprarrenales

Al detectar una amenaza, el hipotálamo le indica a la médula suprarrenal (un nódulo del sistema nervioso autónomo junto a las glándulas suprarrenales) que secrete dos hormonas, adrenalina y noradrenalina, en el torrente sanguíneo. Estos aumentan la frecuencia cardíaca y la presión arterial. La sangre se bombea a las extremidades y sus músculos para ayudarlo a correr o ir a la batalla, mientras que la actividad gastrointestinal se reduce, produciendo la sensación de mariposas en el estómago. Cuando este proceso complejo se repite rutinariamente sin tiempo para la recuperación, comienza a sentirse letárgico y nervioso, cansado pero nervioso.

El estrés crónico también desgasta las glándulas suprarrenales al abusar de su reserva de adrenalina energizante. Según Lee, esto puede conducir a una condición que los médicos integradores y naturópatas identifican como “fatiga suprarrenal”, que puede manifestarse como agotamiento, debilidad física, inmunosupresión, desequilibrios hormonales, problemas de la piel y depresión. (Para obtener más información sobre esta afección, consulte “Cómo defenderse de la fatiga suprarrenal”.)

5. Estómago e intestinos

La desaceleración del proceso digestivo desencadenado por el sistema nervioso simpático y la tiroides puede provocar una producción excesiva o insuficiente de ácidos digestivos. La sobreproducción puede provocar un reflujo ácido doloroso (acidez estomacal), mientras que la producción insuficiente significa que su estómago tiene un poder digestivo limitado. Muy poco ácido estomacal puede dejar los alimentos en el sistema por tanto tiempo que se fermenten en lugar de digerirse. Esto puede producir hinchazón, crear inflamación del tejido intestinal y reducir la absorción general de nutrientes.

“Si tu intestino está inflamado”, dice Emmons, “no obtienes los nutrientes de los alimentos que consumes. Puedes comer comida realmente buena pero aún así no beneficiarte de ella”. (Para aprender a controlar su respuesta al estrés, consulte “Descanse su respuesta al estrés”.)

6. Grasa corporal

Si bien algunas personas pierden peso bajo estrés, las investigaciones revelan que los altos niveles de cortisol también pueden estimular el aumento de peso de dos maneras:

(1) El cortisol aumenta el apetito por energía rápida (es decir, carbohidratos y azúcar), provocando antojos y comer en exceso. (2) El cortisol también pone el exceso de glucosa en el torrente sanguíneo. Cuando no se quema con el ejercicio (el equivalente a correr o luchar contra el atacante percibido), se almacena como grasa en los tejidos de su cuerpo.

Eso hace que el estrés crónico sea un enemigo real del estado físico general, señala Emmons. “Tiendes a subir de peso porque el cortisol hace que quieras comer más. Pero también te hace más propenso a aferrarte a ese alimento como grasa, especialmente como grasa abdominal”.

7. Sistema reproductor

La progesterona es una hormona crucial para la fertilidad en las mujeres; nutre el revestimiento del útero para apoyar la implantación de un embrión y sostener un embarazo. También es un ingrediente clave en la creación de cortisol en las glándulas suprarrenales. Cuando el cuerpo exige grandes cantidades de cortisol, su cantidad total de progesterona puede disminuir, lo que provoca una disminución de la libido y una posible infertilidad. (Para obtener más detalles sobre cómo el estrés afecta su vida romántica y reproductiva, consulte “Aumente su libido”.)

El proceso de envejecimiento

En 2004, un equipo de investigación de la Universidad de California en San Francisco informó que el estrés crónico puede desempeñar un papel en el acortamiento de los telómeros, los pequeños complejos de proteínas en los extremos de los cromosomas que ayudan a proteger la información genética a medida que las células se dividen. A medida que se acortan los telómeros, las células pierden la capacidad de dividirse; también pueden confundirse acerca de su misión y comenzar a manifestar dolencias graves, desde Parkinson hasta enfermedades del corazón. (Otros estudios han relacionado los telómeros acortados con la aparición de la demencia). Si bien la pérdida de células es una parte integral del proceso de envejecimiento, el estrés crónico lo acelera al masticar estas proteínas protectoras para que disminuyan más rápido de lo que lo harían naturalmente.

↑ Volver arriba

5 formas de reducir el estrés

Aparte de ganar la lotería y mudarse a una isla agradable con sus personas favoritas (lo que pronto generaría ansiedades asociadas con el aburrimiento), ¿cómo se reduce realmente el estrés?

Lo primero que hay que recordar, dice Hanson, es que nuestra reacción emocional a los eventos inicia la respuesta de estrés. “Necesitamos hacer una distinción entre los eventos y nuestra experiencia de ellos”, dice. “Un evento que es muy estresante para algunas personas no es gran cosa para otras”.

La clave para reducir el estrés, según Hanson, es desarrollar la resiliencia. Dado que solo tenemos un control modesto sobre lo que nos sucede, nuestra mejor esperanza es entrenarnos para responder a circunstancias estresantes sin activar el sistema de alarma cada vez. Lo que sigue son algunos de los componentes básicos para un cuerpo más resistente al estrés. (Para obtener más información sobre el desarrollo de la resiliencia, vaya a “Las cinco mejores formas de desarrollar la resiliencia”).

1. Descanso

Lee dice que la mejor manera de calmar la respuesta al estrés del cuerpo y la mente y apoyar el proceso de recuperación es “relajarse y descansar lo más profundamente posible, descansar como si estuviera en las mejores vacaciones de su vida”.

¿Qué logra ese tipo de descanso profundo? Carga el sistema parasimpático de “descanso y digestión” (la antítesis del sistema simpático de “lucha o huida”), que impulsa las actividades reparadoras y digestivas del cuerpo.

Cuando el descanso profundo es escaso, aún puede apoyar la actividad parasimpática tomando descansos breves y frecuentes, idealmente cada 90 a 120 minutos (consulte “Tómese un descanso”).

Encontrar formas de mejorar la calidad del sueño también es vital, dice Emmons. “Esto puede incluir prácticas de meditación, respiración profunda, ejercicio temprano en el día y dormir siete u ocho horas cada noche siempre que sea posible. Las siestas también pueden ser útiles si son cortas, de 30 a 45 minutos. Un poco más y sus ciclos de sueño pueden verse interrumpidos”.

2. Nutrición

Un cuerpo bien alimentado es un cuerpo resistente, mucho mejor equipado para manejar el estrés y recuperarse de las inundaciones hormonales.

Mantener el azúcar y la harina al mínimo mientras se comen muchas grasas saludables y buenas proteínas (carnes alimentadas con pasto, pescado, legumbres, nueces) ayudará a mantener el nivel de azúcar en la sangre estable. Esto respalda la buena energía, la claridad mental y el estado de ánimo estable, todo lo cual conduce a una mayor gracia bajo presión.

Lee aboga por la dieta mediterránea, que incluye muchas legumbres, verduras y pescado. También le gusta que promueva un equilibrio adecuado de ácidos grasos omega-3 y omega-6 y alivie la inflamación intestinal.

En cuanto a los suplementos para combatir el estrés, muchos médicos integrales recomiendan tomar aceite de pescado de buena calidad, así como un complejo de vitamina B, ya que el estrés tiende a agotar los niveles de vitamina B. Ambos han mostrado efectos medibles en el tratamiento de la depresión, otro subproducto común del estrés crónico.

3. Meditación

Los estudios muestran que la reducción del estrés basada en la atención plena, como la meditación, convertirse en un observador tranquilo de sus propios pensamientos y emociones, estimula el sistema nervioso parasimpático. “La meditación”, dice Emmons, “es una forma de enviar señales [al sistema de respuesta al estrés de su cuerpo] de que está bien retirarse”.

Hanson agrega que la meditación también puede reducir la frenética actividad neurológica en la amígdala, la campana de alarma del cerebro. La autorreflexión (una actividad bastante avanzada, en lo que se refiere al cerebro) traslada la actividad al neocórtex, o “centro ejecutivo”.

Cuando el cerebro comienza a depender más de la neocorteza y menos de la amígdala, comienza a fortalecer nuevas vías neuronales que inclinan al cerebro lejos de la reactividad y hacia respuestas más tranquilas y constructivas.

4. Ejercicio

Todos necesitamos algún tipo de movimiento físico para resistir el estrés, ya sea caminar, andar en bicicleta, hacer yoga o jugar al baloncesto. Emmons señala que la respuesta al estrés está inextricablemente conectada con el ejercicio; después de todo, nos prepara para correr rápido o luchar con fuerza, por lo que “el ejercicio vigoroso ayuda a reducir los niveles de adrenalina, mientras que el ejercicio más suave es bueno para reducir el cortisol”. Lee señala que el ejercicio también produce elevadores del estado de ánimo positivos (endorfinas y serotonina) y descompone el cortisol en el torrente sanguíneo.

5. Positividad

n su libro Positividad, la investigadora de psicología positiva Barbara Fredrickson, PhD, señala que para que las personas prosperen, necesitan una “proporción de positividad” de tres experiencias positivas por cada negativa. En su segundo libro, Amor 2.0, explora cómo los “micromomentos” de conexión positiva con los demás, incluso con extraños, mejoran la salud y la longevidad. Su estudio actual en la Universidad de Carolina del Norte está probando si la meditación con un elemento deliberadamente positivo, como la atención enfocada y afectuosa en otra persona, reduce el estrés incluso más que la meditación consciente.

Hanson describe estudios similares que muestran que los receptores celulares de la amígdala para la oxitocina (una hormona calmante de la amígdala) aumentan en número cuando fomentamos sentimientos de compasión.

Todo esto ilustra lo que uno podría llamar la neurofisiología de la conexión positiva. En un mundo con estrés crónico, los actos de amor, compasión y conexión pueden ayudar a silenciar o apagar el sistema de alarma del cerebro cuando no lo necesitamos. En ausencia de estas hormonas sobreestimuladoras, nos volvemos más tranquilos y saludables.

Parece que lo que realmente estamos hechos para hacer es tratarnos bien a nosotros mismos y a los demás, no huir de los tigres todo el día.

↑ Volver arriba

Reducción del estrés en el acto

Estos son algunos de los métodos favoritos de nuestros expertos para desestresarse sobre la marcha:

caminar fuera

“Caminar es maravilloso”, dice Roberta Lee. “Mejora la circulación, mantiene las articulaciones lubricadas y aumenta la resistencia. Ah, y es una forma ultrarrápida de reducir el estrés”.

Exhala más tiempo

“La exhalación activa el ala parasimpática del sistema nervioso, que es el antídoto natural para la reacción simpática de lucha o huida”, dice Rick Hanson. “El corazón se ralentiza un poco cuando exhalamos. Pruebe con tres o más respiraciones en las que la exhalación sea el doble de larga que la inhalación”. (O pruebe estos dos ejercicios de respiración).

Pausa

Holly Lucille dice: “Una de las cosas que recomiendo a las personas en mi práctica es algo que se llama una ‘pausa de energía’. Antes de encender ese dispositivo móvil que genera estrés, o hacer esa llamada, o presionar cualquier disparador de estrés, respire hondo y haga una pausa realmente intencional”.

Sintoniza tu cuerpo

Involucra tus sentidos. “Especialmente el tacto y el olfato”, dice Henry Emmons. “Un pequeño masaje suave o un poco de aromaterapia funcionan muy rápido para muchas personas”.

Conectar

Barbara Fredrickson trata deliberadamente de “observar signos de buena fortuna [en las personas que veo a mi alrededor]. ¿Esta persona está sonriendo? Me imagino animándola o chocando los cinco con él imaginariamente. A menudo me sorprende la facilidad con la que este cambio de perspectiva pone una sonrisa en mi rostro y despierta mis sentimientos de conexión con los demás”. https://experiencelife.lifetime.life/article/the-science-of-stress/