Seeing Clearly What Is Happening

Mark Williams from “Mindfulness is Happiness,” WealthWise Magazine, May 16, 2011:

Mindfulness simply means being aware — seeing clearly what is happening in our minds and in the world, from moment to moment, bringing a sense of kindness to our experience rather than getting caught in judging it.

The methods used to cultivate mindfulness were first recorded over two thousand years ago. It has long been central to wisdom traditions in Asia, particularly the Buddhist tradition, but the art of cultivating inner silence has been a central part of all religious traditions across the ages.

Mindfulness meditation is a secular form of this tradition that anyone can learn. It trains us to pay deliberate attention to our experience, both external and internal. We learn to focus on what is happening from moment to moment with full intention and without judgment. Mindfulness is the awareness that emerges through such training, and the skill of developing and sustaining that awareness.

Modern mindfulness-based approaches in healthcare began in the USA. From the late 1970s, Jon Kabat-Zinn’s pioneering research into Mindfulness-Based Stress Reduction (MBSR1) found remarkable effects on chronic pain and stress. With colleagues John Teasdale and Zindel Segal, we have reasoned that mindfulness training might have powerful effects in preventing future recurrence of depression, even if taught when people were well.

To test this hypothesis, we have created the 8-week Mindfulness-Based Cognitive therapy program. Six research trials have evaluated the power of MBCT to prevent depression. The results are striking. In the most seriously ill patients – those with three or more previous episodes of depression, MBCT reduces the recurrence rate over 12 months by 40-50% compared with the usual care, and has proved to be as effective as maintenance antidepressants in preventing new episodes of depression.

…Mindfulness is “skills training” rather than traditional type of therapy, so anyone can try it without feeling that they have to go over old ground, or talk through their problems yet again.  Those already in therapy report finding treatment easier if they are more able to be mindful, and to see their thoughts and feelings with greater distance and perspective.

Oxford Unversity Professor Mark Williams, talks about stress and its impact for the Be Mindful campaign.

Direct Contact

From “Purpose and Method of Vipassana Meditation,” by Shinzen Young:

The essence of this practice can be stated as a simple formula: ordinary experience plus mindfulness plus equanimity yields insight and purification. In this formula, each term is defined very precisely. Ordinary experience is defined as hearing, seeing, smelling, tasting, the feeling body and the thinking mind. Mindfulness is defined as specificity in awareness, clarity in awareness, continuity in awareness, richness in awareness, precision in awareness. Equanimity is defined as not interfering with the flow of the senses at any level, including the level of preconscious processing.

When sufficient mindfulness and equanimity are brought to bear on ordinary experience, we arrive at purification and insight. And, as a result of the purification and insight, our intrinsic happiness, our true birthright and spiritual reality, gets uncovered and we discover that what we thought was the world of phenomena—the world of time, space, and matter—turns out to really be a world of spiritual energy, and that we are in direct contact with it moment by moment. Because, when the senses become purified, when the inner conflicts—at all levels—have been broken up, the flow of these ordinary senses turns into a prayer, a mantra, a sacred song, and we find that, just by living our life, we are in moment-by-moment contact with the Source. In the Christian contemplative tradition this is called the "practice of the presence of God." In the Jewish mystical tradition it is called briah yesh me ayn—the experience of things (yesh) being continuously created (briah) from no-thing (ayn), that is, from God.

For most people the senses are opaque. A window is opaque if it is covered by soot; light can't come through. The soot is craving, aversion, and ignorance. When that's cleared away, the ordinary senses become literally transparent. It is very hard to describe what this is like. Hearing returns to being part of the effortless flow of nature, seeing returns to being part of the effortless flow of nature, and likewise with smelling, tasting, the body sensations whether they are pleasant, unpleasant, or neutral, they all go back to being part of "God's breath" so to speak.

Even the thinking process returns to being part of this effortless flow. At the beginning stages of meditation one is very concerned with overcoming the wandering thoughts in order to develop enough calm and concentration to be able to practice mindfulness. But when you get further along in the process there will be no necessity whatsoever to have a still mind because the ordinary flow of thought will be experienced as not different from the activity of the Source.

Read more…

Noise-Canceling Life's Din With Meditation

Noise Canceling, Without Headphones
by Roni Caryn Rabin
The New York Times
May 2, 2011

Studies have found that meditation helps prevent the recurrence of depression, perhaps by producing changes in parts of the brain associated with learning and anxiety. A new study suggests that meditation may modulate brain waves called alpha rhythms, which help regulate the transmission of sensory input from the surrounding environment.

Harvard researchers randomly assigned 12 healthy adults to an eight-week course of training in meditation-based stress reduction or to a control group whose participants did not meditate.

At regular intervals, researchers used an imaging technique called magnetoencephalography to measure electrical currents in an area of the brain that processes signals from the left hand. During the tests, each participant was asked to direct his attention to his or her left hand or left foot.

After eight weeks, the brain scans showed that alpha rhythms changed more quickly and in a more pronounced way in participants who had been meditating.

“If you’re reading something in a noisy environment and you want to be in a bubble, you might use your alpha rhythms like a volume knob, to turn down the volume on neurons that represent sound from the outside world,” said Catherine E. Kerr, a neuroscientist at Harvard Medical School and a co-author of the report, published April 21 in the journal Brain Research Bulletin. “We all do this to some extent, but it turns out that meditators become much more skilled at it.”

See also: Hear Out Daily Workout

Body Building for the Brain

Excerpt from “Management as Meditation,” by Dominique Haijtema, Ode Magazine, Spring 2011:

More and more businesses and managers are becoming interested in meditation, according to Rob Brandsma, founder of the Dutch Institute for Mindfulness and Management. The word no longer conjures images of vagueness or flakiness, but is increasingly seen as a practical method for stress reduction. And that’s hardly a luxury in these times of recession, job insecurity and economic turmoil. Many employees and managers fear for their jobs, or for their company’s survival, and those who are still employed are confronted with increasing workloads and increasing stress levels.

Many view meditation as a way to keep calm, cool and collected in uncertain times. According to Time magazine, 10 million people meditate daily in the U.S. No hard figures exist on the number of businesses that offer meditation. However, organizations such as Google, Deutsche Bank, AOL Time Warner and Apple let workers meditate. Meditation’s role in maintaining physical and mental health is also increasingly backed up by scientific research. According to researchers at the Benson-Henry Institute for Mind-Body Medicine at Massachusetts General Hospital, meditating regularly results in lower blood pressure and less insomnia. Using MRI scans, neuroscientists at Harvard Medical School found that meditation boosts the immune system, lowers heart rates and improves circulation. Golf star Tiger Woods and Los Angeles Lakers coach Phil Jackson claim meditation is partly responsible for their sporting accomplishments.

Interest in the practice in countries like Norway, Australia and the U.K. is picking up, too. According to research from the Identity Foundation, even in conservative Germany, 10 percent of managers consider it “body building for the brain”; whereas sports train the body, meditation trains the spirit.

[I would say mindfulness practice develops the skills of attention and intimate familiarity with sensory experience which together foster well-being that is less dependent on the constantly fluctuating conditions of life. ~ Daron]

The cliché image of Indian hippies and incense persists, according to Susanne Hauptmann, a German meditation teacher and yoga instructor who works with businesses, but once people give mindfulness a try, they’re usually convinced. “The positive effects, like relaxation, are quickly noticeable,” she says. Managers in particular report that meditation helps them achieve greater insights and make better decisions.

Read more…

[Thanks, Kit!]

Benefits Beyond Relaxation

Excerpts from “How Meditation Might Ward Off the Effects of Ageing,” by Jo Marchant, The Guardian,  April 24, 2011:

The assumption that meditation simply induces a state of relaxation is "dead wrong", says Charles Raison. Brain-imaging studies suggest that it triggers active processes within the brain, and can cause physical changes to the structure of regions involved in learning, memory, emotion regulation and cognitive processing.

The question of how the immaterial mind affects the material body remains a thorny philosophical problem, but on a practical level, "our understanding of the brain-body dialogue has made jaw-dropping advances in the last decade or two," says Raison. One of the most dramatic links between the mind and health is the physiological pathways that have evolved to respond to stress, and these can explain much about how meditation works.

When the brain detects a threat in our environment, it sends signals to spur the body into action. One example is the "fight or flight" response of the nervous system. When you sense danger, your heart beats faster, you breathe more rapidly, and your pupils dilate. Digestion slows, and fat and glucose are released into the bloodstream to fuel your next move. Another stress response pathway triggers a branch of the immune system known as the inflammatory response.

These responses might help us to run from a mammoth or fight off infection, but they also damage body tissues. In the past, the trade-off for short bursts of stress would have been worthwhile. But in the modern world, these ancient pathways are continually triggered by long-term threats for which they aren't any use, such as debt, work pressures or low social status. "Psychological stress activates these pathways in exactly the same way that infection does," says Raison…

Meditation seems to be effective in changing the way that we respond to external events. After short courses of mindfulness meditation, people produce less of the stress hormone cortisol, and mount a smaller inflammatory response to stress. One study linked meditators' lower stress to changes in the amygdala —a  brain area involved in fear and the response to threat.

Read the entire article here…

See also: Shamatha Project

Uncoupling Negative Emotional Reactions from Behavior

From the abstract of a recent study looking at the impact on meditation practice on the decision-making process:

“Human decision-making is often framed as a competition between cognitive and emotional processes in the brain. Deviations from rational processes are believed to derive from inclusion of emotional factors in decision-making.

Here, we investigate whether a group of experienced Buddhist meditators are better equipped to regulate emotional processes compared with controls during economic decision-making in the Ultimatum Game.

We show that meditators accept unfair offers on more than half of the trials, whereas controls only accept unfair offers on one-quarter of the trials…

In summary, when assessing unfairness, meditators activate a different network of brain areas compared with controls enabling them to uncouple negative emotional reactions from their behavior. These findings highlight the clinically and socially important possibility that sustained training in mindfulness meditation may impact distinct domains of human decision-making.”

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See also:

• “Meditation Makes People More Rational Decision-makers,” by Elizabeth Weise, USA Today, April 20, 2011
• Soryu Scott's Method for Better Decision-Making

People Perform Better When They Feel Committed and Engaged

Rich Fernandez, the Head of Learning and Organization Development at eBay, in conversation with Vince Horn, “Optimizing Awareness in Organizations,” Buddhist Geeks: Episode 211, March 14, 2011:

It’s almost as if with the evolution of technology and how we’ve optimized our machines, our software, our algorithms, our databases and data analysis capabilities. What comes next is optimizing our awareness and our consciousness and I think that’s increasingly something that is becoming paramount and evident in organizational life...

You know if we think about it, we all work from the age of 21 to the age of 67, 40 hours a week with a couple of weeks of vacation. That’s about 40% of our waking life spent at work -- ninety thousand hours spent at work and [during] that time we will spend most of our productive time, energy and attention.

And so cultivating the quality of the time and of the attention is increasingly paramount. That’s the case because it’s not only something that would be fulfilling for the worker or the member of the organization but it also is useful in terms of business outcomes.

Actually there’s a lot of data on this. In a workplace in which people feel committed, where they feel engaged, where they feel they’re able to really give the best of themselves and exhibit a lot of discretionary effort — when people have that level of commitment and a feeling of wellness they actually perform better.

Corporate Leadership Council and the Gallup Organization are studying hundreds of organizations and millions of employees. They’ve shown that people perform up to 20% better, for example, when they feel committed and engaged. And when they’re thriving they are 57% more productive and they are almost 90% less likely to leave organizations than others who don’t have that experience of well-being.

Well-being, mindfulness, living a sustainable work and outside life are actually differentiators in terms of how effective organizations are whether you’re mission be bottom-line driven, service driven or whatever it is that your organization is purposed for doing…

The consistent and dedicated exercise of mindfulness in the organization is kind of the underlying framework, if you will, that informs all these programs [at eBay]. Something that we’ve been doing at eBay is we’ve been bringing in mindfulness talks and [making] seminars available to employees as well as for some of our leaders and leadership teams…it’s impressive to see a room of 250 Internet employees, on at Thursday around 1:30 in the afternoon sitting in silence for 10 minutes.

See also:

• How Full is Your Bucket? Positive Strategies for Work and Life
• Awake at Work: Facing the Challenges of Life on the Job

Everything Changes All the Time

From Real Happiness: The Power of Meditation by Sharon Salzberg:

“Again and again I’ve seen novice meditators begin to transform their lives—even if they were initially resistant or skeptical. As I’ve learned through my own experience, meditation helps us to find greater tranquility, connect to our feelings, find a sense of wholeness, strengthen our relationships, and face our fears. That’s what happened to me.

Because of meditation, I’ve undergone profound and subtle shifts in the way I think and how I see myself in the world. I’ve learned that I don’t have to be limited to who I thought I was when I was a child or what I thought I was capable of yesterday, or even an hour ago. My meditation practice has freed me from the old, conditioned definition of myself as someone unworthy of love. Despite my initial fantasies when I began meditating as a college student, I haven’t entered a steady state of glorious bliss. Meditation has made me happy, loving, and peaceful—but not every single moment of the day. I still have good times and bad, joy and sorrow. Now I can accept setbacks more easily, with less sense of disappointment and personal failure, because meditation has taught me how to cope with the profound truth that everything changes all the time.”

Engaged in the Normal Process of Living

Excerpt from Twelve Steps to a Compassionate Life by Karen Armstrong:

The purpose of mindfulness…is to help us detach ourselves from the ego by observing the way our minds work. You might find it helpful to learn more about the neurological makeup of the brain and the way that meditation can enhance your sense of peace and interior well-being…but this is not essential. Practice is more important than theory, and you will find that it is possible to work on your mental processes just as you work out in the gym to enhance your physical fitness.

Mindfulness is a form of meditation that we perform as we go about our daily lives…Just as musicians have to learn how to manipulate their instruments and an equestrienne requires an intimate knowledge of the horse she is training, we have to learn to use our mental energies more kindly and productively. This is not a meditation that we should perform in solitude, apart from our ordinary routines. In mindfulness we mentally stand back and observe our behavior while we are engaged in the normal process of living in order to discover more about the way we interact with people, what makes us angry and unhappy, how to analyze our experiences, and how to pay attention to the present moment. Mindfulness is not meant to make us morbidly self-conscious, scrupulous, or guilty; we are not supposed to pounce aggressively on the negative feelings that course through our minds. Its purpose is simply to help us channel them more creatively.

With mindfulness, we use our new analytical brain to step back and become aware of the more instinctive, automatic mental processes of the old brain. So we live in the moment, observing the way we speak, walk, eat, and think. The Tibetan word for meditation is gom: “familiarization.” Mindfulness should give us greater familiarity with the Four Fs that are the cause of so much pain (feeding, fighting, fleeing, and—reproduction). We will become aware of how suddenly these impulses arise in response to stimuli that make us irrationally angry, hostile, greedy, rampantly acquisitive, lustful, or frightened, and how quickly they overturn the more peaceful, positive emotions. But instead of being overly distressed by this, we should recall that it is what nature intended and that the strong instinctual passions are simply working through us. Over time and with practice, we can learn how to become more aloof and refuse to identify with them: “This is not mine; this is not what I really am; this is not my self.” But it will not happen overnight; we have to be patient and understand that there is no quick fix.

Yet we should also take note of how unhappy these primitive emotions make us. When you are engrossed in thoughts of anger, hatred, envy, resentment, or disgust, notice the way your horizons shrink and your creativity diminishes…In the grip of these hostile preoccupations, we become focused on ourselves, can think of little else, and lose all wider perspective. We tend to assume that other people are the cause of our pain; with mindfulness, over time, we learn how often the real cause of our suffering is the anger that resides within us. When we are enraged, we tend to exaggerate a person’s defects—just as when we are seized by desire we accentuate somebody’s attractions and ignore her faults, even though at some level we may know that this is a delusion.

Similarly, we become aware that the acquisitive drive, which originally motivated our search for food, is never satisfied. As you progress, you will notice that once a desire is fulfilled, you almost immediately start to want something else. if the object of your desire turns out to be disappointing, you become frustrated and unsettled. You soon realize that nothing lasts long. An irritation, idea, or fantasy that seemed all-consuming a moment ago tends to pass quite quickly, and before long you are distracted by a startling noise or a sudden drop in temperature, which shatters your concentration. We humans rarely sit absolutely still but are constantly shifting our position, even when we sleep. We suddenly get it into our heads to wander into another room, make a cup of tea, or find somebody to talk to. One minute we are seething over a colleague’s inefficiency; the next we are daydreaming about our summer vacation. Gradually, as you become conscious of your changeability, you will find that you are beginning to sit a little more lightly to your opinions and desires. Your current preoccupation is not really “you,” because in a few moments you will almost certainly be obsessing about something else.

Pinned to the Cushion

I was completely surprised to discover that Danny Boyle’s 127 Hours is much deeper than just a movie about someone who has to cut his arm off to survive. It’s also a brilliant account of being pinned to a de facto meditation cushion for an involuntary 5-day mindfulness intensive on the nature of thinking, feeling, the self, loving-kindness, and the liberation that can come from yielding to impersonal forces. The boulder deserves an Oscar nomination for a supporting role as both antagonist and teacher. I expected to feel uneasy, but instead I was completely absorbed in the clever depiction of an excruciating subjective experience of one person's suffering.

Aron Ralston said in one interview, "The entrapment created such an appreciation for the frolicking I had been doing until it happened and there was the euphoric feeling of being free and getting my life back again. Because of what happened, I understand what life is. I'm hopeful that people will see something inside of themselves, as well. I was in an extraordinary circumstance and it fundamentally came down to wanting to live and get back to my family. It is about survival, love and freedom — and those things are common in all of us."

The good news is that the profound yet practical insights Ralston carried out of Blue John Canyon can also be gradually cultivated through the consistent development of attentional skills over time. I enthusiastically recommend both the film and the effort required to experience high levels of concentration, sensory clarity, and equanimity without waiting for the conditions to become so extreme.

Even A Little Calm Goes a Long Way

“Mindfulness, then, is not about ecstatic states, as if the marks of success are oceanic experiences or yogic flying. It's mostly pretty humdrum. Moreover, it is not a fast track to blissful happiness. It can, in fact, be quite unsettling, as  works with painful experiences, to understand them better and thereby get to the root of problems.

Research into the benefits of mindfulness seems to support its claims. People prone to depression, say, are less likely to have depressive episodes if they practice meditation. Stress goes down. But it's more like going on a journey than taking a pill. Though meditation techniques can be learned quickly, it's no instant remedy and requires discipline. That said, many who attend lessons or go on retreats find immediate benefits—which is not so surprising, given that in a world of no stillness, even a little calm goes a long way.”

~ Mark Vernon, from “How to Meditate: An Introduction,” The Guardian, Jan. 22, 2011

How to Meditate by Andy Puddicombe, founder of Headspace, for The Guardian

• How to Meditate in 10 Easy Steps
• Three Parts of Meditation
• Potential Pitfalls
• Podcast
• Free iPhone app

Thanks to Jonathan Carroll.

Loosening the Grip of Emotions

From “Anxiety? Banish the Thought,” The Week Magazine: Health & Science, Jan. 20, 2011:

So many Americans suffer from anxiety and depression that antidepressants like Prozac and Zoloft have become household terms. But new research suggests that mindfulness therapy—a meditation-based treatment with roots in Buddhism and yoga—can help people with mood disorders feel better without drugs.

“I was skeptical at first,” Stefan Hofmann, a psychology professor at Boston University, tells the Los Angeles Times. “I wondered, ‘Why on earth should this work?’”

Yet after reviewing 39 studies on the practice involving 1,140 patients, Hofmann’s team concluded that mindfulness therapy relieved anxiety and improved mood; another study published  last month found the treatment is as effective as antidepressants at preventing relapses of depression.

It doesn’t work for everyone, but experts have found that training patients to observe their own immediate thoughts can often loosen the grip emotions have on their minds—MRI scans of patients’ brains display shifts in mental activity.

Jordan Elliott, a 26-year-old marketer, began mindfulness therapy for debilitating anxiety four years ago; he now meditates for 10 minutes each morning and has stopped taking Prozac. “When a negative thought pops off in my head,” he says, “I say to myself, ‘There’s a thought. And feelings aren’t facts.’”

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See also:

• “Depression and Anxiety are visitors. They are not your true nature.” ~ Amita Schmidt, from Mindfulness for Depression
• Full Catastrophe Living: Using the Wisdom of Your Body and Mind to Face Stress, Pain, and Illness by Jon Kabat-Zinn, Ph.D.
• The Mindfulness & Acceptance Workbook for Anxiety: A Guide to Breaking Free from Anxiety, Phobias & Worry Using Acceptance & Commitment Therapy by John Forsyth and George Eifert
• A Mindfulness-Based Stress Reduction Workbook by Bob Stahl, Ph.D. and Elisha Goldstein, Ph.D.
• The Mindful Path through Worry and Rumination: Letting Go of Anxious and Depressive Thoughts by Sameet Kumar, Ph.D.
• The Mindful Way through Depression: Freeing Your Mind from Chronic Unhappiness by Mark Williams, Ph.D. et al.

Keeping the Button on Play

“We do have a rewind button. In fact, a lot of our life experience is actually not experienced. Our mind is in the past, ruminating, thinking back. Sometimes savoring, but in many occasions it’s thinking about the past and holding onto it. But our mind also has a fast forward where we’re thinking ahead and planning. Yet, what I want to suggest to you is that the most important thing we probably need to do in order to make sure our attention system is functioning fully, so that we’re able to actually experience the life we have, is probably to keep the button right on play. The question for me became: How do we cultivate our attention so that so that we’re actually paying attention to the present moment? And could there be a way we could train ourselves to be better able to pay attention to the present moment?”

~ Dr. Amishi Jha, Associate Professor of Psychology, University of Miami

From the Schofield Barracks Training and Research on Neurobehavioral Growth (STRONG):

“Dr. Jha is a neuroscientist whose primary expertise is in understanding how the brain pays attention. Her team has been awarded grants from the Dept. of Defense, Medical Research and Material Command to conduct this project using computer-based experiments and brainwave recording to investigate if and how resilience training may improve the ways in which the brain can:

• Pay attention
• Be situationally aware (of one’s own immediate surroundings)
• Be better able to manage and recover from stress

The U.S. Army realizes that body armor and physical exercise are necessary to protect soldiers’ bodies and keep them physically healthy. More recently, there has been great interest in understanding how soldiers’ brains and minds might also be best protected and kept healthy over the cycle(s) of military deployment.

The main purpose of the STRONG project is to understand if and how resilience training might provide soldiers with ‘mental armor.’

Just as daily physical exercise is important for physical fitness, neuroscientists are finding that regularly engaging in mental exercises may improve brain-fitness. The more ‘fit’ one’s brain, the better one may be at recovering from stress, solving complex problems in challenging circumstances, and handling high demands. Of course, making one’s body fit requires effort, discipline, and a commitment over a long period of time. So too does making one’s brain fit. This project aims to use cutting-edge neuroscience to measure how two different types of resilience training programs may help make soldiers’ brains and minds more fit so that they are best prepared for the upcoming challenges of deployment.”

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See also: “In New Military, Data Overload Can Be Deadly,” by Thom Shanker and Matt Richtel, New York Times, Jan. 16, 2001

The Holy Grail of Brain Training

Illustration by Peter Arkle for Newsweek

Excerpt from “Can You Build a Better Brain?” by Sharon Begley, Newsweek, Jan. 10 & 17, 2011:

The rule that “neurons that fire together, wire together” suggests that cognitive training should boost mental prowess. Studies are finding just that, but with a crucial caveat. Training your memory, reasoning, or speed of processing improves that skill, found a large government-sponsored study called ACTIVE. Unfortunately, there is no transfer: improving processing speed does not improve memory, and improving memory does not improve reasoning. Similarly, doing crossword puzzles will improve your ability to?.?.?.?do crosswords. “The research so far suggests that cognitive training benefits only the task used in training and does not generalize to other tasks,” says Columbia’s Yaakov Stern.

The holy grail of brain training is something that does transfer, and here there are three good candidates. The first is physical exercise. Simple aerobic exercise, such as walking 45 minutes a day three times a week, improves episodic memory and executive-control functions by about 20 percent, finds Art Kramer of the University of Illinois at Urbana-Champaign. His studies have mostly been done in older adults, so it’s possible the results apply only to people whose brain physiology has begun to deteriorate—except that that happens starting in our 20s. Exercise gooses the creation of new neurons in the region of the hippocampus that files away experiences and new knowledge. It also stimulates the production of neuron fertilizers such as BDNF, as well as of the neurotransmitters that carry brain signals, and of gray matter in the prefrontal cortex. Exercise stimulates the production of new synapses, the connections that constitute functional circuits and whose capacity and efficiency underlie superior intelligence. Kramer finds that a year of exercise can give a 70-year-old the connectivity of a 30-year-old, improving memory, planning, dealing with ambiguity, and multitasking. “You can think of fitness training as changing the molecular and cellular building blocks that underlie many cognitive skills,” he says. “It thus provides more generalizable benefits than specifically training memory or decision making.”

The second form of overall mental training is meditation, which can increase the thickness of regions that control attention and process sensory signals from the outside world. In a program that neuroscientist Amishi Jha of the University of Miami calls mindfulness-based mind-fitness training, participants build concentration by focusing on one object, such as a particular body sensation. The training, she says, has shown success in enhancing mental agility and attention “by changing brain structure and function so that brain processes are more efficient,” the quality associated with higher intelligence.

Finally, some videogames might improve general mental agility. Stern has trained older adults to play a complex computer-based action game called Space Fortress, which requires players to shoot missiles and destroy the fortress while protecting their spaceship against missiles and mines. “It requires motor control, visual search, working memory, long-term memory, and decision making,” he says. It also requires that elixir of neuroplasticity: attention, specifically the ability to control and switch attention among different tasks. “People get better on tests of memory, motor speed, visual-spatial skills, and tasks requiring cognitive flexibility,” says Stern. Kramer, too, finds that the strategy-heavy videogame Rise of Nations improves executive-control functions such as task switching, working memory, visual short-term memory, and reasoning in older adults.

Read the entire article…

Split from Our Bodies

Tara Brach, from Presence and Aliveness (Part 1), January 20, 2010 (download audio):

Our children do, more than ever, grow up in a virtual reality: video games and TV and computers and texting. Leaving the body’s very reinforced by the culture.

In spiritual-religious communities there’s a mistrust of the body. Especially where there’s a real imprint of the kind of shadow-masculine of controlling the body and not getting seduced by pleasure. You see this in the monastic communities.

Ulysses and the Sirens, John William Waterhouse (1891)

And of course we know, in this culture, there’s a mistrust of the body with pain, that pain is wrong, it’s bad, it’s to be controlled. And again, it’s totally wise and compassionate to use medication when appropriate, and we so overdo it. We’re so afraid of pain. We think that aging and death are kind of an embarrassment, an insult in some way. We anesthetize births and way over-interfere with dying.

So it’s a split. We get split from our bodies in this culture and it gets very much amplified with emotional wounding. If you really consider that the pain of our emotion lives in our bodies, when that emotional feels like too much, especially when we’re traumatized early, we have to leave. We have no other way to handle it. Emotional trauma makes us leave our bodies. The more emotional wounding there’s been, the more we’ve left our bodies. It’s pretty directly correlated.

So we push away the immediate experience of the pain in our body because we’re designed to try to anesthetize that much pain. The point, again, is not that we should avoid what comforts. It’s not even that we should stick with something that’s overwhelming.

The truth is our lives get very organized around avoiding unease and unpleasantness. It becomes important to recognize our flinch responses, our intolerance to physical discomfort or to difficult emotional weather. Because the habit is so quickly—without even be conscious of it—to leave our body and go into what I sometimes think of as the mental control tower, where we try to work things and maneuver things to feel better. We don’t stay. One of the best phrases I know, in terms of describing meditation, is learning to stay. Not in a way that’s uncompassionate. Not when it’s too much. But gradually getting the knack of noticing we’ve left, noticing we’re off in thoughts, and reconnecting with this aliveness. 

For One Minute

…or just look at this pole and try to relax the impulse to define it or interpret it or decide whether or not it is beautiful. Try to notice what it feels like to see, as if you had no words for any of the forms or colors in front of you, as if the words on the paper were written in a language you never learned to read.

…or let your gaze spread gently across your entire field of vision, taking in the area immediately in front of you, the farthest distance you can observe without straining, the right and left edges of your peripheral vision, and everything in between. Take it all in at once—the whole three-dimensional volume of visual space. This is what the present looks like. This is what it feels like to see without spinning a story. This is what it feels like to see as a young child sees, simply fascinated with the seeing itself. Sixty seconds can feel like a long time. Try stringing together several intervals of four or five seconds instead. 

…or listen to what this moment sounds like without needing to know the source of the sounds or to evaluate any of them as pleasant or unpleasant. Steep in the wonder of vibrations striking tiny bones inside your ears and massaging that space where all of the internal chatter plays out, wave after wave of internal sound. There’s no need to tamp down the internal sounds that well up as you’re listening. Allow them to play out as they will, trying to be aware of the silence between the waves. Use the activity of internal sound to remind you to spread your listening out in all directions and become absorbed by it. 

A High Resolution Emotional Radar Screen

Shinzen Young, from “A Meeting with a Pioneering Meditation Teacher,” with Tami Simon, Sounds True’s Insight at the Edge (November 2, 2010):

“Neuroscientists are aware that there is a system in the brain that they call the limbic system; it’s sometimes called the emotional brain. What I’ve attempted to do is create certain focusing exercises that will allow a person to be able to detect when their limbic system activates. So, then, well how do you go about doing this? Well, I can give you a tangible example.

Let’s say you’re listening to music and, as you listen to music, you are monitoring how your body is reacting to the music. Your body may smile if you like the music, but then at some point if there’s something you don’t like about the music, you get some other kind of sensation reaction in your body.

Or, you can listen to people talking, listen to people you agree with—politicians, philosophers, religious leaders—listen to them and then notice the impact on your body. Then, listen to people you disagree with—religious leaders, political leaders, philosophers—who have the opposite of your beliefs, then watch what happens in the body. Pay attention to that.

By monitoring your body’s reactions to sounds, especially human speech sounds or music, and then by monitoring your body’s reaction to external visual impressions, with time you can develop a sensitivity to detect the locations and flavors of sensation that are emotional in nature. It’s a training and it takes a while, but if you’re willing to do it, your whole body becomes like this high resolution emotional radar screen. So, as soon as there’s an impact from the physical world, you’re aware if there’s any emotional juice, however subtle—subtle is significant. If there is, you’re able to detect it and open up to it. If there’s not, you’re also aware of that fact.

So, by doing exercises in that way, eventually you learn to detect the subtle emotional reactions that we’re constantly having in the body that are triggered by other events. And, that’s how you go about doing it.”

Listen to the entire interview…

Walking the Razor’s Edge

Excerpt from “This Very Moment,” by Charlotte Joko Beck, from Ordinary Magic: Everyday Life as Spiritual Path:

Always we have an illusion of being separate, which we have created. When we’re threatened or when life doesn’t please us, we start worrying, we start thinking about a possible solution. And without exception there is no person who doesn’t do this. We dislike being with life as it is because that can include suffering, and that is not acceptable to us. Whether it’s a serious illness or a minor criticism or being lonely or disappointed—that is not acceptable to us. We have no intention of putting up with that or just being that if we can possibly avoid it. We want to fix the problem, solve it, get rid of it. That is when we need to understand the practice of walking the razor’s edge. Spiritual practice is about understanding the razor’s edge and how to work with it.

The point at which we need to practice walking the razor’s edge is whenever we begin to be upset (angry, irritated, resentful, jealous). First, we need to know we’re upset. Many people don’t even know that upset is taking place. When we meditate and begin to know our minds and our reactions, we begin to be aware that yes, we are upset.

That’s the first step, but it’s not the razor’s edge. We’re still separate, but now we know it. How do we bring our separated life together? To walk the razor’s edge is to do that; we have once again to be what we basically are, which is seeing, touching, hearing, smelling; we have to experience whatever our life is, right this second. If we’re upset we have to experience being upset. If we’re frightened, we have to experience being frightened. If we’re jealous we have to experience being jealous. And such experiencing is physical; it has nothing to do with the thoughts going on about the upset.

When we are experiencing nonverbally we are walking the razor’s edge—we are in the present moment. When we walk the edge the agonizing states of separateness are pulled together, and we experience perhaps not happiness but joy. Understanding the razor’s edge (and not just understanding it, but doing it) is what meditation practice is. The reason it’s difficult is that we don’t want to do it. We know we don’t want to do it. We want to escape from it.

If I feel that I’ve been hurt by you, I want to stay with my thoughts about the hurt. I want to increase my separation; it feels good to be consumed by those fiery, self-righteous thoughts. By thinking, I try to avoid feeling the pain. The more sophisticated my practice becomes, the more quickly I see this trap and return to experiencing the pain, the razor’s edge. And where I might once have stayed upset for two years, the upset shrinks to two months, two weeks, two minutes. Eventually I can experience an upset as it happens and stay right on the razor’s edge.

In fact the enlightened life is simply being able to walk that edge all the time. And while I don’t know anyone who can always do this, certainly after years of practice we can do it much of the time. It is joy to walk that edge.

Still, it is necessary to acknowledge that most of the time we want nothing to do with that edge; we want to stay separate. We want the sterile satisfaction of wallowing in “I am right.” That’s a poor satisfaction, of course, but still we will usually settle for a diminished life rather than experience life as it is when that seems painful and distasteful.

All troublesome relationships at home and work are born of the desire to stay separate. By this strategy we hope to be a separate person who really exists, who is important. When we walk the razor’s edge we’re not important; we’re no-self, embedded in life. This we fear—even though life as no-self is pure joy. Our fear drives us to stay over here in our lonely self-righteousness. The paradox: only in walking the razor’s edge, in experiencing the fear directly, can we know what it is to have no fear.

Now I realize we can’t see this all at once or do it all at once. Sometimes we jump onto the razor’s edge and then hop off, like water dropped on a sizzling frying pan. That may be all we can do at first, and that’s fine. But the more we practice, the more comfortable we become there. We find it’s the only place where we are at peace. So many people say, “I want to be at peace.” Yet there may be little understanding of how peace is to be found. Walking the razor’s edge is it. No one wants to hear that. We want somebody who will take our fear away or promise us happiness. No one wants to hear the truth, and we won’t hear it until we are ready to hear it.

Transience

"Transience is the force of time that makes a ghost of every experience. There was never a dawn, regardless how beautiful or promising, that did not grow into a noontime. There was never a noon that did not fall into afternoon. There was never an afternoon that did not fade toward evening. There never was a day yet that did not get buried in the graveyard of the night."

~ John O'Donohue

"Círculo" by Joaquín Turina performed by Trio Suleika. Movements: Amanecer (Dawn)-Mediodía (Noon)-Crepúsculo (Twilight). Live from the Bimhuis in Amsterdam, excerpt from the Dutch television programme "VPRO's Vrije Geluiden", February 2006. Trio Suleika consists of pianist Maurice Lammerts van Bueren, violinist Sanne Hunfeld and cellist Pepijn Meeuws.

A Complete Experience of Listening
by Daron Larson

We tend to respect and admire the development of musical performance skills while overlooking the benefits of cultivating a bit of discipline and training of our ability to listen. By default, most of us have developed a stunning and sophisticated repertoire for blocking out the world around us. We allocate the bulk of our attention inwardly toward the stories playing out in our minds.

Instead of seeing this as a flaw to obsess about, we can instead begin to explore the elements of this personal narrative. With consistent practice over time, we can become intimately familiar with its various component parts. We can even gain insight into the process working to edit it all together and making it seem so dramatic and difficult to ignore. We can become fascinated with the composition of this narrative and less caught up in its content. Paradoxically, the more familiar we become with the flow of our thoughts and feelings, the more directly and completely we experience the objective world around us.

At any given moment, we have a limited amount of attention to spend. Just being clear about what we are noticing can begin to change ordinary experience in simple yet profound ways. Listening to music offers a compelling doorway into this perspective. When we focus on one or more aspects of listening, we strengthen our ability to concentrate. When we explore music as an opportunity to cultivate attention, we also strengthen the ability to hear the musicality within the ordinary sounds we encounter in daily life. With consistent practice over time, we can even begin to experience the sense of wonder which sparks the human impulse to create music in the first place.

Explore this strategy from the beginning to end of a piece of music:

Restrict the main focus of your attention to listening to sounds around you and to verbal thinking.

There will almost certainly be additional stimulus in the background (visual activity, mental images, pleasant or unpleasant physical sensations, and sensations in the body that seem to be emotional in nature). There is no need to wrestle with any of these or to try to suppress them in any way. To the best of your ability, allow them to operate in the background while your primary attention rests on external or internal sounds.

Whenever you become aware that your primary attention has become focused on one of these background activities, gently bring it back to listening.

Let your attention drift and wander freely within the acoustic space around you as well as in the space where verbal thinking seems to be take place. This internal space varies for each individual. Not being completely sure if you are identifying it properly is a significant part of the process of becoming more familiar with it. We give musicians time to find their way into virtuosity, right? Give yourself time to become more intimately familiar with where verbal (and visual) thinking occurs.

Every few seconds, try to be as clear as possible whether you are listening to external sounds or internal sounds. Then just hang out with the activity of sound that you’ve noticed. Savor it. External sounds and verbal thinking count equally in this exercise. Try not to prefer one over the other. There is no need to try to suppress thinking. Get acquainted with it as internal sound. What matters is that you bring some effort to noticing where your attention is and whether it is focused externally (out) or inwardly (in).

You can support this process by using mental labels to help clarify and aim your attention. If you notice that your attention is resting on the activity of sounds around you, you can say to yourself in a soft, mentally whispered voice: OUT. If you notice that your attention is resting on the activity of internal conversations, you can say to yourself in a soft, mentally whispered voice: IN.

That’s it! Just keep going until the end of the song and enjoy. Take breaks between practice periods as needed then try again. You might also want to explore some of these alternative strategies.

The Power of Mindful Awareness

"The goal of becoming a better person is within the reach of us all, at every moment. The tool for emerging from the primitive yoke of conditioned responses to the tangible freedom of the conscious life lies just behind our brow. We need only invoke the power of mindful awareness in any action of body, speech, or mind to elevate that action from the unconscious reflex of a trained creature to the awakened choice of a human being who is guided to a higher life by wisdom."

~ Andrew Olendzki, Unlimiting Mind: The Radically Experiential Psychology of Buddhism

Here is a video interview from May 2010 in which Andrew Olendzki discusses his book with Tricycle’s Joan Duncan Oliver.

 

[Thanks, Whiskey River!]