Have Mercy

Petition
by Franz Wright, from God’s Silence

Kneeling
at the foot of the universe

I ask

from this body
in confusion

and pain (a condition

which You
may recall)

Clothed now in light
clothed in abyss, at the prow
of the desert
killed
into everywhereness —

have mercy

Mercy on us all

Capturing the Patient’s Attention

Dr. Richard Fratianne, from “Art and Medicine,” produced by Kerrie Hillman, Studio 360, December  10, 2010:

The problem is music therapy is not compensated by either governmental programs or private insurance policies, because there just isn't very much science in music therapy — yet. And so, I thought that it might be interesting to see if we could prove the value of music therapy in the burn center where pain and anxiety are really very, very high.

A burn injury is so profound that it effects every part of the person. It's not only physical and emotional, but it's an intellectual challenge and there's a spiritual threat because patients don't recognize who they are anymore. They don't feel the same. They don't look the same. Oftentimes they feel ashamed of how they look and they're so afraid. We chose burn patients because the pain is so severe and the anxiety is so high that we thought if we can prove that music therapy can actually have a positive effect in these patients, then we can rest assured that it's going to work in every patient.

Obviously, we can give pain medication, we can give sedatives and tranquilizers, but if it's a really painful dressing change there's no way you can relieve all of the pain except under anesthesia and you can't anesthetize a patient two or three times a day. The body won't tolerate it.

Music requires and integration of many parts of the brain. There's the motor part that's the physical response to playing or tapping to the rhythm of music. Then there's the limbic system, the emotional response to hearing music that brings forth feelings and thoughts and ideas. But also there's rhythm, there's tempo, there's melody — all of these things have to be integrated at the same time to appreciate music. It's amazing how the brain can do this.

The reason we need a professional music therapist to intervene in these painful procedures is that by their training they're able to capture the patient's attention. We call that entrainment. It is actively involving the patient in the musical experience. Because when their mind is diverted to participating in the therapy, they cannot think about the pain.

The earlier research just asked the patient before and after a musical experience, “Do you feel better yet?” That doesn’t really prove anything. It’s only when you’re dealing with patients like we’re dealing with in the burn unit that you can clearly identify changes in their response with music therapy. And we have done that.

One of our latest studies is utilizing the measurements of a stress hormone which is one of the products of the adrenal gland in response to stress. We know when patients are highly stressed these levels go up. And we’re measuring to see whether music therapy can actually depress those levels of the hormone. And our initial studies have shown that.

What we’re doing is new. We know that. And that’s why it’s exciting, because it is new. But the music can have a calming effect on people. How it works is still being discovered.

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. 

It Never Gets Any Easier

“Some think elite athletes have an easy time of it. [Nothing could be further from the truth.  And as athletes improve — getting faster and beating their own records — ] “it never gets any easier. You hurt just as much…Knowing how to accept that allows people to improve their performance.”

~ Dr. Jeroen Swart, from “How to Push Past the Pain, as the Champions Do,” by Gina Kolata, New York Times, Oct. 18, 2010

Escalating into Tenderness

Excerpt from Unconditional Confidence: Instructions for Meeting Any Experience with Trust and Courage by Pema Chödrön:

It’s not like saying, if you turn towards fear, if you smile at fear, then BOOM—you’re fearless. Instead, you don’t discover courage right away. What you discover is something actually painful, but extremely tender.

So fear arises, and it causes you to close your mind and your heart and you harden. You harden against yourself, you harden against other people.

Or fear arises, in the form of slight anxiety, in the form of feeling inadequate, in the form of being embarrassed, in the form of absolute terror. It arises and it can escalate into the hardness of aggression or it can escalate into tenderness.

[You will have the actual experience of this tenderness] if you become curious about fear itself and go under the story line and actually feel it and know it even for one and a half minutes—even for two seconds. Right away, you understand that there’s something very tender hearted and vulnerable in the best sense that’s underneath the fear.

My own experience really is that the tenderness is under all strong emotions—not just fear. It’s also under aggression and jealousy and envy and addictive urges of all kinds. Somehow we always go in the direction of digging the hole deeper. Escalating the ubiquitous nervousness. But the encouragement here is to stop, and to breathe, and to feel the underlying tenderness. 

Humane Societies

From Ecce Homo (Behold Humanity) by Xavier Le Pichon:

Physical pain, like fear, are mechanisms of alarm that play a decisive role in the process of decision necessary for the survival of the individual, among animals as well as humans. They also play an important role at the community level. Beyond physical pain, there is the inner suffering. For example, the rupture, due to death or departure, of a relation of very strong dependence between two individuals, may lead to grief consumption or even death. Human societies integrate in their structure in an organic way the fragility and vulnerability manifested in this whole vast world of suffering and death. This is why they are called humane. In the French language the word “humain” is used to denote someone who is both human and humane. That is, he is sensitive to the suffering of his neighbor and tries to alleviate that suffering. In the same way, a society is humane in the degree that it takes care of the lives of those who suffer most without either rejecting or marginalizing them.

…Our humanity is not an attribute that we have received once and forever with our conception. It is a potentiality that we have to discover within us and progressively develop or destroy through our confrontation with the different experiences of suffering that will meet us throughout our life.

The Illusion of Separateness

"These barriers we erect to protect ourselves from the fear of feeling pain are really what cause us to suffer. It isn't the pain itself, it's these barriers we erect and then we are left with this enormous sense of separation and isolation. My favorite definition of ego is the illusion of separateness. It is an illusion, but it's the illusion we all carry around with us that I'm here and you're there. And when pain comes, that separateness gets very, very strong. Just notice. There's this sense of your self that gets much stronger. Then there's this sense of resistance. Or just a sense of No, I don't want it to be like this! That's the barriers. They just come up. Usually they come up in the form of blaming other people or blaming ourselves or there's a lot of talking that goes on, but the basic thing is that we feel this as so painful. So all the teachings agree at this one point: it's all about how to dissolve the barriers."

~ Pema Chödrön, from This Moment is the Perfect Teacher: Ten Buddhist Teachings on Cultivating Inner Strength and Compassion