Dhamma Wheel Buddhist Forum

Happiness can affect your genes in a healthy or unhealthy way depending on what causes you to feel pleasure , a first-of-its-kind study has found.

US researchers found that human bodies recognize at the molecular level that not all happiness is created equal and respond in ways that can help or hinder physical health. They found that different types of happiness have surprisingly different effects on the human genome. People who have high levels of what is known as eudaimonic well-being — the kind of happiness that comes from having a deep sense of purpose and meaning in life — showed very favourable gene-expression profiles in their immune cells.

They had low levels of inflammatory gene expression and strong expression of antiviral and antibody genes.

However, people who had relatively high levels of hedonic well-being — the type of happiness that comes from consummatory self-gratification — actually showed just the opposite . They had an adverse expression profile involving high inflammation and low antiviral and antibody gene expression .

Steven Cole, a University of California, Los Angeles professor of medicine, and his colleagues , including first author Barbara L Fredrickson at the University of North Carolina, have been examining how the human genome responds to stress, misery, fear and all kinds of negative psychology.

Abstract

...The finding that hedonic and eudaimonic well-being engage distinct gene regulatory programs despite their similar effects on total well-being and depressive symptoms implies that the human genome may be more sensitive to qualitative variations in well-being than are our conscious affective experiences.

chownah wrote:In another thread it was suggested that the genetic mechanism might explain some things about rebirth and now here is a thread that might be suggesting that the genetic mechanism might explain some things about the fruition of kamma...... ...... hmmmmmmmmmm............I guess.......I don't know for sure..........
chownah

Mkoll wrote:It seems that the more we learn about genes, the more we seen how many of them are "plastic" in the sense that they can be switched on and off by virtue of how one lives life.



James

"The All is aflame. What All is aflame? The eye is aflame. Forms are aflame. Consciousness at the eye is aflame. Contact at the eye is aflame. And whatever there is that arises in dependence on contact at the eye — experienced as pleasure, pain or neither-pleasure-nor-pain — that too is aflame. Aflame with what? Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame, I tell you, with birth, aging & death, with sorrows, lamentations, pains, distresses, & despairs.

"The ear is aflame. Sounds are aflame...

"The nose is aflame. Aromas are aflame...

"The tongue is aflame. Flavors are aflame...

"The body is aflame. Tactile sensations are aflame...

"The intellect is aflame. Ideas are aflame. Consciousness at the intellect is aflame. Contact at the intellect is aflame. And whatever there is that arises in dependence on contact at the intellect — experienced as pleasure, pain or neither-pleasure-nor-pain — that too is aflame. Aflame with what? Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame, I say, with birth, aging & death, with sorrows, lamentations, pains, distresses, & despairs."

Synaptic pruning eliminates weaker synaptic contacts while stronger connections are kept and strengthened. Experience determines which connections will be strengthened and which will be pruned; connections that have been activated most frequently are preserved. Neurons must have a purpose to survive. Without a purpose, neurons die through a process called apoptosis in which neurons that do not receive or transmit information become damaged and die. Ineffective or weak connections are "pruned" in much the same way a gardener would prune a tree or bush, giving the plant the desired shape. It is plasticity that enables the process of developing and pruning connections, allowing the brain to adapt itself to its environment.

Initially, newly learned data are "stored" in short-term memory, which is a temporary ability to recall a few pieces of information. Some evidence supports the concept that short-term memory depends upon electrical and chemical events in the brain as opposed to structural changes such as the formation of new synapses. One theory of short-term memory states that memories may be caused by "reverberating" neuronal circuits -- that is, an incoming nerve impulse stimulates the first neuron which stimulates the second, and so on, with branches from the second neuron synapsing with the first. After a period of time, information may be moved into a more permanent type of memory, long-term memory, which is the result of anatomical or biochemical changes that occur in the brain (Tortora and Grabowski, 1996).

Think not lightly of good, saying, "It will not come to me." Drop by drop is the water pot filled. Likewise, the wise man, gathering it little by little, fills himself with good.

The Buddha wrote:Joy is of two sorts, I tell you, deva-king: to be pursued & not to be pursued.' Thus was it said. And in reference to what was it said? When one knows of a feeling of joy, 'As I pursue this joy, unskillful mental qualities increase, and skillful mental qualities decline,' that sort of joy is not to be pursued. When one knows of a feeling of joy, 'As I pursue this joy, unskillful mental qualities decline, and skillful mental qualities increase,' that sort of joy is to be pursued. And this sort of joy may be accompanied by directed thought & evaluation or free of directed thought & evaluation. Of the two, the latter is the more refined. 'Joy is of two sorts, I tell you, deva-king: to be pursued & not to be pursued.' Thus was it said. And in reference to this was it said.

Dhammabodhi wrote:A relevant passage from DN21:

The Buddha wrote:Joy is of two sorts, I tell you, deva-king: to be pursued & not to be pursued.' Thus was it said. And in reference to what was it said? When one knows of a feeling of joy, 'As I pursue this joy, unskillful mental qualities increase, and skillful mental qualities decline,' that sort of joy is not to be pursued. When one knows of a feeling of joy, 'As I pursue this joy, unskillful mental qualities decline, and skillful mental qualities increase,' that sort of joy is to be pursued. And this sort of joy may be accompanied by directed thought & evaluation or free of directed thought & evaluation. Of the two, the latter is the more refined. 'Joy is of two sorts, I tell you, deva-king: to be pursued & not to be pursued.' Thus was it said. And in reference to this was it said.

Ruler of the Gods, I declare that there are two kinds of happiness: the kind to be pursued, and the kind to be avoided. The same applies to unhappiness and equanimity. Why have I declared this in regard to happiness? This is how I understood happiness: When I observed that in the pursuit of such happiness, unwholesome factors increased and wholesome factors decreased, then that happiness was to be avoided. And when I observed that in the pursuit of such happiness unwholesome factors decreased and wholesome ones increased, then that happiness was to be sought after. Now, of such happiness as is accompanied by thinking and pondering, and of that which is not so accompanied, the latter is more excellent. The same applies to unhappiness, and to equanimity.

"The mind of the happy one has concentration as its fruit and reward" (A.X,1). "In him who is filled with happiness, right concentration has found a foundation" (A.X,3).

seeker242 wrote:

"The All is aflame. What All is aflame? The eye is aflame. Forms are aflame. Consciousness at the eye is aflame. Contact at the eye is aflame. And whatever there is that arises in dependence on contact at the eye — experienced as pleasure, pain or neither-pleasure-nor-pain — that too is aflame. Aflame with what? Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame, I tell you, with birth, aging & death, with sorrows, lamentations, pains, distresses, & despairs.

"The ear is aflame. Sounds are aflame...

"The nose is aflame. Aromas are aflame...

"The tongue is aflame. Flavors are aflame...

"The body is aflame. Tactile sensations are aflame...

"The intellect is aflame. Ideas are aflame. Consciousness at the intellect is aflame. Contact at the intellect is aflame. And whatever there is that arises in dependence on contact at the intellect — experienced as pleasure, pain or neither-pleasure-nor-pain — that too is aflame. Aflame with what? Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame, I say, with birth, aging & death, with sorrows, lamentations, pains, distresses, & despairs."

Modern day science finding that what the Buddha said over 2,000 years ago to be true...again!