As many of you know, I’m part of a dialectical duo with my fabulous wife, Mariah. We co-create and co-facilitate Wichita DBT at NorthStar Therapy, providing adherent, comprehensive DBT as well as DBT for ADHD adults, couples, and other DBT-informed services.

A lesser-known aspect of our services is my engagement with faith-integrated DBT services for clients who identify as trinitarian and creedal Christians and for whom faith is intrinsically important to them and their wellness. These clients are aligned with an array of denominations, both mainstream and evangelical; others are non-denominational, and others are aligned with predenominational Christian traditions, as in the case of Roman Catholics and Eastern Orthodox. Many are non-aligned and humorously yet aptly refer to themselves as free-range Christians.

What we’re developing at the Wichita DBT program is a DBT that is, at its core, true to traditional DBT. The therapy stays within the dialectical framework, including the dialectic of structure with flexibility and, of course, the fundamental dialectic of acceptance and change.

Why Kairos?

The Greek word Kairos designates a quality of time that is opportune, auspicious, or even holy. Dictionary definitions range from “a propitious moment for decision or action” to “a time when conditions are right for the accomplishment of a crucial action: the opportune and decisive moment.” Philosophically, it refers to crucial elements of virtuous actions, emphasizing the timing and context of decisions and underlining the importance of acting at the right moment. For example, a leader who chooses to act based on virtue during an ethical dilemma is acting at the kairos moment. Biblically, it refers to “fullness of time,” or God bringing circumstances or events to fruition, and may designate divine timing.

We find that the layers of kairos help design and communicate the admonishment of biblical teaching to Christians so that they are attentive and watchful. The words of Jesus to his sleeping friends and disciples in the garden of Gethsemane, preceding his betrayal by Judas: “Watch and pray” (Matthew 26:41), is a foundational statement for the Christian neptic tradition and the practice of the hesychasts. From this, we derive a principle of attention, attending, watching, recollecting, awareness, all encompassed within kairos, and interrelated with prayer.

Experience shows, as does the wisdom of early Christians, that one cannot be in prayer without attention. They are inextricably linked. Whatever prayer is (another inexhaustible term and practice), it entails attention, presence, and intention. It requires a turning toward another, in the case of Christian prayer, a turning toward the Trinity. Prayer is attention. Prayer is relational.

DBT outlines a fabulously accessible and practical way to practice mindfulness, called core mindfulness, which is comprised of what and how skills. These concrete practices target attentional activation and cognitive regulation and help the practitioner to switch to and from the Default Mode Network (DMN) and the Task Positive Network (TPN). Prayer, generally speaking, has been shown to activate many of the neural pathways and the cerebral real estate as mindfulness meditation.

To keep this post within a manageable range for now, I want to share a few summary points about how Kairos DBT works with prayer as a construct and a practice that overlaps with mindfulness in as much as both activate attention. Both prayer and mindfulness work as a shift out of the Default Mode Network (DMN) to the Task Positive Network (TPN). That is, from the mind wandering to the mind engaged. To pray meaningfully requires the one who prays to be awake, aware, and present to the practice. Christians know that to pray is to pay attention, and to pray is to be intentional.

Liturgical Christian traditions, Eastern Orthodox and Roman Catholic specifically, are rich with practices that correlate with the skills in DBT—these range from mindfulness to distress tolerance and emotion regulation to interpersonal effectiveness, starting with attention. As we will see in later entries, liturgical practices facilitate attentional activation and regulation and aid practitioners in emotion regulation. We will also explore further how kairos underlies Kairos DBT, and how kairos is encountered more often as the one who prays becomes more attuned to these opportune and even divine moments.

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Other research points:

Research into the neurobiology of prayer and attentional regulation reveals fascinating insights into how these practices affect the brain. Here's a summary of key findings:

Key Findings:

• Brain Regions Involved:

  • Studies using fMRI and other neuroimaging techniques have shown that prayer and meditation activate several brain regions, including the prefrontal cortex (responsible for attention, planning, and decision-making) and the anterior cingulate cortex (involved in emotional regulation).

  • Conversely, these practices can decrease activity in the parietal lobes (related to spatial awareness and sense of self) and the amygdala (the brain's fear and stress center).

• Attentional Regulation:

  • Prayer and meditation involve focused attention, strengthening the neural circuits associated with concentration.

  • Regular practice can enhance the ability to control attention, reduce distractions, and improve cognitive function.

• Emotional Regulation:

  • These practices promote emotional balance by reducing stress, anxiety, and negative emotions.

  • They can also increase feelings of calmness, well-being, and compassion.

• Neuroplasticity:

  • Like other forms of mental training, prayer and meditation can induce neuroplastic changes in the brain, meaning that the brain can reorganize itself by forming new neural connections.

  • Consistent practice can strengthen positive neural pathways and weaken negative ones.

• Neurochemicals:

  • Research suggests that prayer and meditation can influence the release of neurotransmitters such as serotonin (which regulates mood) and dopamine (which is involved in reward and pleasure).

  • Also, there is a reduction of cortisol, which is a stress hormone.

• The work of Andrew Newberg:

  • Dr. Andrew Newberg is a pioneer in the field of neurotheology. His research has shown that even short periods of daily prayer or reflection can significantly affect brain function.

  • His work emphasizes the effect that these practices have on increasing social awareness and empathy.

In essence:

• Prayer and attentional regulation practices can profoundly impact brain function and structure.

• These practices can enhance attention, regulate emotions, and promote overall well-being.

It's important to note that research in this area is ongoing, and further studies are needed to fully understand the complex interplay between spirituality, attention, and the brain.

Reflecting on Easter, which will observed around the world this weekend by committed, faithful, and practicing Catholic and Protestant Christians, and how, to my mind, these holy commemorations and community festal cycles are a form of mindfulness. Not strictly in the secularized sati, as derived from Pali, which is ubiquitous in our cultural landscape,…

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