#748 Just How Conscious are We?

     Much of the time, we're in one of two "doing" modes: either "mindless" or more or less "focused." And when we actually experience "non-doing", we may find it baffling & confusing.

      Very common examples of mindless doing (acting on autopilot, with a wandering mind) include arriving somewhere & realizing we have no recollection of the details of actually driving (or walking) there. Conscious awareness was far from the here & now, busy with daydreaming, planning, worrying, regretting etc. 
     A relatively new & increasingly common practice is exercising while simultaneously listening to podcasts. 
     Whether our untrained mind simply gets lost, or we intentionally choose "a divided life" instead of engaging with the present moment, we're undermining both quality of life & effectiveness. A wandering mind = a divided mind = unhappiness & inefficiency. See: Killingsworth MA, Gilbert DT. “A wandering mind is an unhappy mind.” Science 2010; 330(6006): 932.

     Many times we're more or less "focused" while doing, but we're paying way too much fear-based attention on the doer. The "noisy ego" is kicking up all sorts of friction & noise. Have you ever seen a little kid at his first track & field event, pouring all his energy into showing his parents how hard he's trying to run - grimacing, exaggerated body movements, groaning, gasping - so that minimal actual energy remains for actual running - a great example of ego noise. The extreme opposite is a world-class 100-yard-dash runner whose face & upper body appear silent & still yet she hurtles forward at record-breaking speed. No energy is wasted on (fearfully protecting) "I, me & mine." 
     It's unimaginable what a wonderful world we'd have if we pooled our combined energies & talents and did what's needed, instead of acting out of fearful self-interest.

     "Non-doing" is action marked by effortlessness, silence, stillness, calm, peace, timelessness, very bright & vivid awareness, no egocentricity / "I" am doing this. Action is extremely efficient & feels effortless, even when there's life-threatening danger. This may explain why "heroes" when interviewed afterwards typically downplay the event, & are very reluctant to accept credit for "their" behavior. Other fascinating examples of non-doing is found in the world of creativity among physicists, composers & song-writers. The best of them typically claim that the discovery or music, even entire symphonies for Mozart, came to them all at once, and they just quickly copied it down. Again note the effortlessness, timelessness, vivid awareness, & no sense that "I" did this. The late rock & roll star Tom Petty described his song-writing process using very similar language: "Tom Petty & The Heartbreakers: Running Down A Dream” 2007 Bogdanovich film on Netflix.)

     "Doing" mode is prioritizing our own needs instead of what present circumstances actually require, for our own & others' long-term benefit. To the extent that our past influences (colors, biases, distorts) our perception, our past needs ("must haves" & "must avoids") determine how we act now, regardless of what's most appropriate right here, right now. At some level, we are aware of this inner conflict (friction, noise, cognitive dissonance, "divided-self"). 
     Sadly, fear-based self-interest (which includes tribalism, partisanship etc) is caused by our understandable need for safety, comfort, predictability & control in today's increasingly stressful, unsafe world. YET, our world is becoming increasingly frightening & dangerous BECAUSE of escalating fear-based self-interest (tribalism, partisanship, nationalism, intolerance, hatreds, warmongering ...). See the excellent book review: Julie Wronski. "Intergroup Identities, Moral Foundations, and Their Political Consequences: A Review of Social Psychology of Political Polarization by Piercarlo Valdesolo and Jesse Graham (Eds)." Soc Just Res (2016) 29:345–353.

     Deep self-reflection during meditation practice allows us to become increasingly aware of our own mind's unconscious primitive survival patterns of thinking (& ensuing behavior), some of which is delusional, illusory, and even work against our own & everyone else's best interests. An exceptionally useful book that carefully examines our thinking & behavior from the perspective of evolutionary psychology is: Robert Wright. "Why Buddhism is True: The Science and Philosophy of Meditation and Enlightenment." Simon & Schuster, 2017.

Katie Hoffman      "Petrichor"      www.katiehoffman.com

#747 Bare Awareness of Difficult Stuff

     “I invite you to sit with the anger and frustration – not in judgment, not with the intent to change or do anything with it, but just with bare awareness of it. Often, that helps reveal a previously undisclosed feeling or issue that is manifesting as anger or frustration. It is a lot easier to address the root issue than its manifestation. Often merely seeing what is underneath the anger and frustration helps dissipate it.”

      Susan J. Stabile, Lion’s Roar, November 2017.

    See also: http://jglovas.wixsite.com/awarenessnow/single-post/2017/09/18/Minding-our-Minds

 

Window, Taos NM

#746 Attention Theft

     Mindfulness is to be practiced continuously, otherwise, in our digital age, we're almost continuously mindless:

     "Every time you open your phone or your computer, your brain is walking onto a battleground. The aggressors are the architects of your digital world, and their weapons are the apps, news feeds, and notifications in your field of view every time you look at a screen.

     They are all attempting to capture your most scarce resource — your attention — and take it hostage for money. Your captive attention is worth billions to them in advertising and subscription revenue.

     This might sound familiar: In an idle moment you open your phone to check the time. 19 minutes later you regain consciousness in a completely random corner of your digital world: a stranger’s photo stream, a surprising news article, a funny YouTube clip. You didn’t mean to do that. What just happened?

     This is not your fault — it is by design.

     The digital rabbit hole you just tumbled down is funded by advertising, aimed at you. Almost every 'free' app or service you use depends on this surreptitious process of unconsciously turning your eyeballs into dollars, and they have built sophisticated methods of reliably doing it. You don’t pay money for using these platforms, but make no mistake, you are paying for them — with your time, your attention, and your perspective."

       Tobias Rose-Stockwell. "This Is How Your Fear and Outrage Are Being Sold for Profit

The story of how one metric has changed the way you see the world." https://medium.com/the-mission/the-enemy-in-our-feeds-e86511488de

#745 Key Principles & Aspects of MBSR

a     making the experience a challenge rather than a chore and thus turning the observing of one’s own life mindfully into an adventure in living rather than one more thing one ‘has’ to do for oneself to be healthy.

b     an emphasis on the importance of individual effort and motivation and regular disciplined practice of the meditation in its various forms, whether one ‘feels’ like practicing on a particular day or not.

c     the immediate lifestyle change that is required to undertake formal mindfulness practice, since it requires a significant time commitment (in our clinic 45 minutes a day, six days per week minimally).

d     the importance of making each moment count by consciously bringing it into awareness during practice, thus stepping out of clock time into the present moment.

e     an educational rather than a therapeutic orientation, which makes use of relatively large ‘classes’ of participants in a time-limited course structure to provide a community of learning and practice, and a ‘critical mass’ to help in cultivating ongoing motivation, support, and feelings of acceptance and belonging. The social factors of emotional support and caring and not feeling isolated or alone in one’s efforts to cope and adapt and grow are in all likelihood extremely important factors in healing as well as for providing an optimal learning environment for ongoing growth and development in addition to the factors of individual effort and initiative and coping / problem solving.

f     a medically heterogenous environment, in which people with a broad range of medical conditions participate in classes together without segregation by diagnosis or conditions and specialization of the intervention. This approach has the virtue of focusing on what people have in common rather than what is special about their particular disease (what is ‘right’ with them rather than what is ‘wrong’ with them), which is left to the attention of other dimensions of the health care team and to specialized support groups for specific classes of patients, where that is appropriate. It is in part from this orientation, which differs considerably from the traditional medical or psychiatric models, which orient interventions as specifically as possible to particular diagnostic categories, that the generic and universal qualities of mindfulness-based stress reduction stem. Of course, stress, pain, and illness are common experiences within the medical context, but beyond that, and even more fundamentally, the participants share being alive, having a body, breathing, thinking, feeling, perceiving, and incessant flow of mental states, including anxiety and worry, frustration, irritation and anger, depression, sorrow, helplessness, despair, joy and satisfaction, and the capacity to cultivate moment-to-moment awareness by directing attention in particular systematic ways. They also share, in our view, the capacity to access their own inner resources for learning, growing, and healing (as distinguished from curing) within this context of mindfulness practice.

       quoted from: Jon Kabat-Zinn. “Mindfulness Meditation. What Is It, What It Isn’t, and It’s Role in Health Care and Medicine.” in Ishii Y, Suzuki M, & Haruki Y eds. “Comparative and Psychological Study on Meditation.” Eburon, 1996. 

Abbey Bookshop, Paris   https://abbeybookshop.wordpress.com/about/

 

#744 Consciousness - Some Finer Points

     "'There is nothing we know more intimately than consciousness, but there is nothing harder to explain.' 

 

     ... cognitive psychologists tend to define consciousness as the awareness of internal and external events (e.g., mental phenomena and stimuli in the environment, respectively).

     ... common to all definitions of consciousness is the implicit distinction between consciousness and the content of consciousness. 

 
     'When people are conscious, they are always conscious of something. Consciousness always has an object.'

     In contrast, a so-called state of consciousness (SoC) tends to be defined as '[the set] of mental episodes of which one can readily become directly aware'. ... (this) definition represents a theoretical confusion of consciousness and its contents by explicitly stating that a SoC is the content (i.e., mental episodes) available to conscious awareness. That is, when the qualifier 'state' is affixed to consciousness, 'it' [consciousness] is held to be content. Consequently, the term states of consciousness rests on a conflation of consciousness and content whereby consciousness is erroneously categorized in terms of content rendered perceptible, presumably, by itself. Again, we refer to this as the consciousness/content fallacy.
     Implicit in the consciousness/content fallacy is the fallacious notion that during a SoC, consciousness may observe its own qualities.

     (But) consciousness cannot directly experience 'itself' as a perceptible object, for then it would cease to be the subject. ... analogous to a sword that cannot cut itself...  

 

     Definitions of altered states of consciousness (ASCs)... postulate that it is the shifts, deviations, or differences in subjective experience, psychological functioning, or mental functioning that constitute an ASC. 

     If one accepts the definition of consciousness as being conscious of something, then it would seem to follow that during an ASC it is the altered phenomenal properties (e.g., visual mental imagery, body image, time sense) that consciousness may be aware of, rather than the state of consciousness. 

     (The) definition of phenomenal field as 'absolutely anything that is in the total momentary experiencing of a person, including the experience of the self' is adopted and applied to 'phenomenal properties.' It is arguable that if one defines phenomenal properties in this way, then an altered pattern of phenomenal properties encapsulates what has been referred to ... as phenomenal and non-phenomenal objects of conscious awareness, that is, the content that a privileged observer may be aware of during what (has been) referred to as an ASC. One may then recommend that the term altered state of consciousness be supplanted by a new term, 'altered pattern of phenomenal properties.' It would seem that by reconceptualizing the notion of an ASC in this manner, the confusion of consciousness with the content of consciousness is avoided. 

      (In conclusion) when the qualifier 'state' is affixed to consciousness, 'it' [consciousness] is held to be content. This is referred to as the consciousness/content fallacy. It is also contended that the consciousness/content fallacy is avoided if one reconceptualizes an ASC as an altered pattern of phenomenal properties."

        Rock AJ, Krippner S. "Does the concept of 'altered states of consciousness' rest on a mistake?" International Journal of Transpersonal Studies 2007; 26(1): 33–40. http://digitalcommons.ciis.edu/ijts-transpersonalstudies/vol26/iss1/5

 

 

Alpujarra by Alice Mason   https://www.etsy.com/ca/shop/AliceMasonArtist?ref=l2-shopheader-name

 

#743 Existential Loneliness

     "Loneliness is one of the most common of all human conditions, but it is largely misunderstood by the general population and clinicians alike. In this article, I draw sharp distinctions between 'pathological loneliness' (what people usually mean when they say they are lonely) and 'existential loneliness,' the central focus of this paper. I briefly review the former in order to differentiate it clearly from the latter, arguing that pathological loneliness derives from the unsuccessful resolution of existential loneliness. The two are fundamentally inseparable, constituting different manifestations of the same human condition. 

     Existential loneliness springs from our very nature as human beings. It speaks to the fundamental emptiness & disconnectedness we feel as we grapple with the profoundest questions of the uncertainty of life and death. I argue that we must come to grips with our existential loneliness if we are to fully embrace our humanity and that love is the only healthy response to our dilemma.

     Finally, I discuss our need to resolve our existential situation by adopting an alternative epistemology - unitary consciousness - an epistemology that understands the fundamental oneness of being." 

       Booth R. “Existential Loneliness: The Other Side of the Void.” International Journal of Transpersonal Studies 1997; 16(1): 23-32. 

La Femme en Bleu by Alice Mason   https://www.etsy.com/ca/shop/AliceMasonArtist?ref=l2-shopheader-name

 

#742 Health Care Professionals, Compassion Fatigue & MBSR

     "Health care professionals are particularly vulnerable to stress overload and compassion fatigue due to an emotionally exhausting environment. Compassion fatigue among caregivers in turn has been associated with less effective delivery of care. Having compassion for others entails self-compassion. In Kristin Neff’s research, self-compassion includes self-kindness, a sense of common humanity, and mindfulness. Both mindfulness and self-compassion involve promoting an attitude of curiosity and nonjudgment towards one’s experiences. Research suggests that mindfulness interventions, particularly those with an added lovingkindness component, have the potential to increase self-compassion among health care workers. Enhancing focus on developing self-compassion using MBSR and other mindfulness interventions for health care workers holds promise for reducing perceived stress and increasing effectiveness of clinical care."

        Kelley Raab. "Mindfulness, Self-Compassion, and Empathy Among Health Care Professionals: A Review of the Literature." Journal of Health Care Chaplaincy 2014; 20(3): 95–108.

#741 Clear, Accurate, Unbiased Perception?

     “We don't see things as they are, we see them as we are.” Anais Nin

     “Every one of us has a different set of unconscious beliefs and assumptions about how things are, and the thing is that they’re not real. They’re constructed. 
     But because they’re unconscious, we don’t realize their conditioned nature. So when we encounter situations, we don’t encounter them freshly. We encounter them through the veil of what in psychology is called implicit memory, which means I’m looking at you, and I think I’m seeing you, but actually what I’m seeing is all the memories of my past, memories that come from the beginning of my life. It’s a memory, but I think it’s really happening now. 
     In trauma theory, they make a big point about how a war veteran is having a flashback and thinks he’s back in Iraq, and responds according to how he did or should have responded in Iraq. And he doesn’t realize that this isn’t Iraq. But the thing is this happens to all of us, all of the time. We’re always responding to situations based on memory, and we think we’re talking to our mother, we think we’re talking to our father, we think we’re talking to some important impactful person in our life, but we don’t know that we think that. And we think the person that we’re talking to is the person we’re talking to, but we’re not. We’re talking to our memory. Our whole life is consisting of one flashback after another. We’re not here. We’re gone. 
     And there’s a fundamental social consensus of normalcy, so that we all kind of get by as human people. And then when one of us steps out of the normal range, then we become noticed, and then somebody says ‘Oh that person is having a trauma response,’ or ‘that person is in a trauma field’ or ‘that person’s implicit memory is activated.’ But the thing is it’s going on with all of us, all of the time. So we’re never responding to the situation at hand."

Reggie Ray - Journey of Embodiment - January 1, 2016

#740 Goals, Failures & Paradox

"Nothing to do,

Nowhere to go,

No one to be."

     What a perplexing koan, riddle - or - statement of fact? It sure sounds like a corrective for us goal-oriented workaholics, anxiously struggling with time-poverty, low self-esteem, etc. Below Jon Kabat-Zinn clearly expands on this theme:

     “The goal of mindfulness practice, if there can be said to be a goal at all (since the practice emphasizes non-duality and therefore non-striving) is simply to experience what is present from moment to moment. Thus, emotional reactivity, and the full range of emotional states available to human beings are as much a valid domain of meditative experience as experiences of calm or relaxation. 
     The cultivation of mindfulness is an arduous challenge, in which one learns to face and work with the full range of emotions and mind states. Frequently, relaxation in the way it is usually formulated, would be an entirely inappropriate response to human situations and problems. If it is offered as the ‘solution’ or the heart of a meditative approach to stress reduction, it will introduce inevitable conflict because of its emphasis on a desirable endstate to be achieved. If one one fails to experience or ‘achieve’ relaxation, then one has failed, and the practitioner has either to conclude that she herself is somehow inadequate, or that the technique is lacking. In either case, there has been a thwarting of one’s goals and expectations which can lead to a sense of inadequacy and an arrested trajectory of development. 

     In contrast, it is impossible to ‘fail’ at mindfulness if one is willing to bring whatever it is that one is experiencing into the field of awareness. One does not have to do anything at all, or achieve a particular state in mindfulness practice. We sometimes tell our patients, in the spirit of the paradoxical nature of the non-dualistic approach, that ‘we will teach you how to be so relaxed that it is OK to be tense.’ ”  
       Jon Kabat-Zinn. “Mindfulness Meditation. What It Is, What It Isn’t, and Its Role in Health Care and Medicine.” Chapter 12 in: Ishii Y, Suzuki M, Haruki Y, eds. “Comparative and Psychological Study on Meditation.” Eburon, 2007.

Courtesy of Buddha Doodles www.buddhadoodles.com

#739 Changing States - in Meditation & Psychotherapy

     During formal sitting meditation practice, we become aware of the many different states of mind that we encounter - like the endless parade of cloud formations floating by in the vast blue sky. Some of these states may be discontinuous with the ones that preceded and follow it. It is not just that we feel more or less, or better or worse: the way we go about feeling may be qualitatively different.
     Of course meditation doesn't cause such changes directly, we are simply able to observe our mind more clearly in the laboratory-like conditions of meditation practice. The statement, "Awareness in and of itself is healing" by psychiatrist Fritz Perls is intriguing.

     I strongly suspect that the state changes meditators experience are similar to what patients experience during accelerated experiential dynamic psychotherapy (AEDP), the major difference being the manner in which therapists and meditation teachers recognize & deal with these changes.

     In AEDP, "State 1 functioning" is described as being "dominated by defenses and inhibiting affects, such as shame and fear, which block the person’s direct contact with his or her own emotional experience. ... Aloneness in the face of overwhelming emotions is seen in AEDP as being at the root of psychopathology."
Meditators readily recognize this very common state as restlessness, distractedness, "monkey mind." Why do we compulsively try to escape the present moment? Safety issues? Is some history of trauma almost universal? The harder we push against all these forms of 'resistance' to meditation, the more struggles we create for ourselves - "What we resist, persists!" Gradually we discover that acceptance, and gentle perseverance are the keys.
     In AEDP "State 2, with defenses and inhibiting affects (minimized), the patient is viscerally in touch with bodily-rooted emotional experience. ... patient and therapist ... working together to help the patient access, deepen, regulate, and work through emotional experiences until their adaptive action tendencies can be released. Instead of feeling disrupted and overwhelmed by emotions, the patient, aliveness enhanced, feels stronger and more resilient."  
Meditators intentionally accept the physical feel of emotions, either generating curiosity & leaning in towards it and using it as the object of meditation ('physical processing'); or if its too aversive, letting the physical feel be for now, returning to the primary object of meditation ('touch-and-go').
     In AEDP "State 3 - core state, the patient has a subjective sense of 'truth' and a heightened sense of authenticity and vitality; very often, so does the therapist. As in state 2, defenses or anxiety are absent in the core state. But whereas the turbulence of intense emotions defines state 2, calm, clarity, and centeredness prevail in state 3. Work with core state phenomena culminates in the assertion of personal truth and strengthening of the individual’s core identity and sense of (true) self. In core state, AEDP joins with spiritual traditions and traditions of mindfulness."  
Meditators mercifully do encounter periods of effortlessness & joy during practice. This is usually temporary, though the trajectory is toward a state that is progressively less dependent on the constantly changing, & largely uncontrollable, external circumstances. "When all the layers of false identity have been stripped off, there is no longer any version of that old self. What is left behind is pure consciousness (rigpa). That is our original being. That is our true identity."  Anam Thubten


       Diana Fosha. "Quantum Transformation in Trauma and Treatment: Traversing the Crisis of Healing Change." J Clin Psychol: In Session 2006; 62: 569–583. 
       AEDP overview with Diana Fosha: https://www.youtube.com/watch?v=HasX4sW3mRw

Courtesy of Buddha Doodles www.BuddhaDoodles.shop

#738 Mindfulness in Context

     "Mindfulness is the ‘heart’ of the Buddha’s teachings and is the core of, and namesake to, a class of intervention aimed at alleviating common forms of suffering—Mindfulness-Based Interventions (MBI’s; originally, Mindfulness-based Stress Reduction [MBSR]; later Mindfulness-Based Cognitive Therapy [MBCT]; and other related programmes). 

     Among Buddhist scholars and Western scientists, both separately and communally, there is a lack of agreement about the specific definition of mindfulness. However, a common basis of understanding exists among Buddhist scholars, although interpretations and descriptions of mindfulness range in emphasis. Some, for example, accentuate aspects of attention, whereas others more explicitly acknowledge the complex and dynamic interplay of numerous factors including the cognitive, emotional, social and ethical.

     Mindfulness within Western psychology is generally assumed to reflect the Buddhist construct. However, definitions of the term vary greatly from that of a simple therapeutic or experiential technique to a multi-faceted activity, which requires practice and refinement. Certainly, a more elaborated definition appears to have greater support from contemplative texts, modern explanations of consciousness, and the functioning of the nervous system.       
     When attempts are made to integrate its traditional roots with modern theories of consciousness and psychological function, mindfulness is also promoted in the West as part of a broad set of practices embedded in a transitional path away from ordinary modes of everyday functioning. It is within the context of this transitional path, which includes affective, behavioural, cognitive, ethical, social and other dimensions, that mindfulness is believed to contribute to the promotion of wellbeing and amelioration of suffering. Given this contextual complexity, it may be difficult, if not impossible, to separate mindfulness from the other components woven together into the fabric of this transitional path.

     Conventional scientific methods may not easily lend themselves to a refined exploration of mindfulness. As Christopher & Gilbert wrote, based on the writings of the Thai monk and teacher Buddhadasa Bhikkhu: ‘Western psychology mandates that constructs must be explicated and operationalized to be accurately assessed. However, most Buddhist traditions dictate that mindfulness cannot be easily extracted and analyzed in isolation from inherently interrelated concepts.’ If this is true, scientists need to embrace new approaches for studying mindfulness, and merely linear, additive models that sum putative markers related to mindfulness will not suffice. Thus, attempts to delineate discrete components of mindfulness are not likely capture the inherent interrelationships mentioned by Christopher & Gilbert, seen as synergistic and mutually reinforcing."

        Grossman P, Van Dam NT. “Mindfulness, by any other name: trials and tribulations of sati in western psychology and science.” Contemp Buddhism 2011; 12(1): 219–239. doi: 10.1080/14639947.2011.564841


#737 Prolific Conceptualisation

     Most of us are well aware of our tendency to "go off on a tangent", while thinking, speaking, or looking something up on the internet. We start off on one specific topic, and before we know it, quite unintentionally, we're way, way off on a totally unrelated topic and may not even remember what we started with. Especially problematic forms of "thought proliferation" play central roles in depression (wallowing) and anxiety (catastrophization). But since we all seem to do "normal" thought proliferation, we mistakenly assume that it's harmless. 

     Buddhist psychology considers our tendency to spin off into the past, future, or sideways - away from present-moment reality - a central cause of suffering.
     "The vicious proliferating tendency of the worldling's consciousness weaves for him a labyrinthine network of concepts connecting the three periods of time through processes of recognition, retrospection and speculation. The tangled maze with its apparent objectivity entices the worldling and ultimately obsesses and overwhelms him."
     Bhikkhu Kantukurunde Nanananda. "Concept and Reality in Early Buddhist Thought. An Essay on Papanca and Papanca-Sanna-Sankha." Buddhist Publication Society, 1971. www.seeingthroughthenet.net

     In meditation practice we clearly see when we're overthinking things, we let thoughts go, and remain continuously grounded in reality, directly experiencing (without words & concepts interposed) moment-by-moment, the ever-changing present moment.

Some activities hold our complete attention!

#736 Words, Concepts, Definitions ... Limits of Language

     When we directly engage with reality, there is wonder, gratitude, silence, stillness, timelessness, peace, and joy. We all know & love this as an aspect of consciousness, yet don't experience it nearly often enough. And when we do experience it, we may inadvertently start talking to ourselves or to others to describe it, to "capture it" in words - which immediately ends the transcendent experience. Words can indeed get in the way!
     Though we crank out far too many words (rather than listening attentively), we do sometimes need to say something. Here's an interesting discussion about the great difficulty of capturing complex, important concepts (such as wisdom) using words, word-based concepts & definitions:

     "Philosophers have debated definitional issues for centuries, and even today lament that, in the words of the Encyclopedia of Philosophy, 'The problems of definition are constantly recurring ... no problems of knowledge are less settled than those of definition ...' In fact the French philosopher Jacques Derrida argued that 'nearly every term is an aporia' (an irreducible puzzle) that 'admits of no settled solution or clear resolution.'
     Eastern philosophies agree. One of the central themes of Buddhist Madhyamika philosophy is that all phenomena are shunyata: a difficult term to translate, but implying that all phenomena are inherently transconceptual. Likewise Radhakrishnan, one of India’s greatest philosophers and also its second president, pointed to 'the inadequacy of all intellectual categories ...” Lao Tzu, the founder of Taoism, put it poetically:

          Existence is beyond the power of words to define:
          Terms may be used but none of them are absolute.

     So defining wisdom, or anything else for that matter, turns out to be a deep linguistic challenge. We cannot expect absolute certainty or agreement from our terms nor from our definitions. However, we can try to use them carefully and skillfully, remembering that, as the philosopher Huston Smith put it, 'all human thought proceeds from words. As long as words are askew, thought cannot be straight.' "
       Roger Walsh. "What is Wisdom? Cross-cultural and Cross-disciplinary Synthesis." Review of General Psychology 19(3); 278-293: 2015.

Pinterest

 

#735 Open Awareness Meditation Instruction

     "... throw out the thought 'I am meditating' and just be awake, with no trying, no agenda, no ideas, even about what it should look like or feel like or where your attention should be alighting … to simply be awake to what is in this very moment without adornment or commentary.
     Such wakefulness is not so easy to taste at first unless you are really in your beginner’s mind, but it is an important dimension of meditation to know about from the very beginning, even if the experience of such open, spacious, choice-free awareness feels elusive in any particular moment. 
     Because we need to get simpler, not more complicated, it is hard for us at first to get out of our own way enough to taste this totally available sense of non-doing, of simply resting in being with no agenda, but fully awake." 
       Jon Kabat-Zinn https://www.eomega.org/article/take-a-stand-in-your-life-by-sitting-down-to-meditate?source=ePromo.OM.FM 

Deep Contemplation

#734 Mindfulness Components

     Using words to express the extremely complex, constantly evolving, direct experience of Mindfulness is not possible, yet has to be attempted (as an "operational definition"), when studying it scientifically.

     Below, a few scientific snapshots of Mindfulness from the paper by Anka A. Vujanovic et al. "Mindfulness in the Treatment of Posttraumatic Stress Disorder Among Military Veterans." Professional Psychology: Research and Practice 2011; 42(1): 24-31. DOI: 10.1037/a0022272

Definition:
     Mindfulness is about bringing an attitude of curiosity and compassion to present experience.

What Is Mindfulness?
      Mindfulness is most commonly conceptualized as involving two key components: 

     (1) intentional regulation of attention to and awareness of the present moment, and 

     (2) nonjudgmental acceptance of the ongoing flow of sensations, thoughts, and/or emotional states. 

     Awareness is cultivated through intentional regulation of attention to present experience. While attending to the present, mindfulness also entails a stance of acceptance, or willingness to experience the array of one’s thoughts and emotions without judgment. Awareness of one’s present-centered experience might be considered a necessary first step toward nonjudgmental acceptance of that experience.