#755 Peril and Possibility

     “I have come to see that mental states are also ecosystems. These sometimes friendly and at times hazardous terrains are natural environments embedded in the greater system of our character. I believe it is important to study our inner ecology so that we can recognize when we are on the edge, in danger of slipping from health into pathology. And when we do fall into the less habitable regions of our minds, we can learn from these dangerous territories. Edges are places where opposites meet. Where fear meets courage and suffering meets freedom. Where solid ground ends in a cliff face. Where we can gain a view that takes in so much more of our world. And where we need to maintain great awareness, lest we trip and fall. 
     Our journey through life is one of peril and possibility – and sometimes both at once. How can we stand on the threshold between suffering and freedom and remain informed by both worlds? With our penchant for dualities, humans tend to identify either with the terrible truth of suffering or with freedom from suffering. But I believe that excluding any part of the larger landscape or our lives reduces the territory of our understanding.
     I have come to see the profound value of taking in the whole landscape of life and not rejecting or denying what we are given. I have also learned that our waywardness, difficulties, and ‘crises’ might not be terminal obstacles. They can actually be gateways to wider, richer internal and external landscapes. If we willingly investigate our difficulties, we can fold them into a view of reality that is more courageous, inclusive, emergent, and wise – as have many others who have fallen over the edge. 
     Over the years, I slowly became aware of five internal and interpersonal qualities that are keys to a compassionate and courageous life, and without which we cannot serve, nor can we survive. Yet if these precious resources deteriorate, they can manifest as dangerous landscapes that cause harm. I call these bivalent qualities Edge States.
     The Edge States are altruism, empathy, integrity, respect, and engagement, assets of a mind and heart that exemplify caring, connection, virtue, and strength.”
       Joan Halifax. “Standing at the Edge. Finding Freedom Where Fear and Courage Meet.” Flatiron Books, 2018.

Stefan Draschan photograph

#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

#720 Quality of Life = Quality of Consciousness

     Many of us have a strong, recurrent tendency to waste a lot of time, energy & heartache on external events that have already passed, or are unlikely to happen in the future. In no way is this useful or practical such as seriously deciding to change our behavior, or drawing up a real action plan. 
     By obsessing over the contents of consciousness like this, we inflict tremendous unnecessary suffering on ourselves.

      “We are all prisoners of our minds.
     This realization is the first step on the journey to freedom.”         Ram Das

     “When water is still it is like a mirror ….
      And if water thus derives lucidity from stillness,
      How much more the faculties of mind?
      The mind of the sage being in repose
      Becomes the mirror of the universe.”                    Chuang Tzu

     We're free to effortlessly shift from attending to the contents of (our noisy egoic) consciousness to directly experience the depth of stillness & silence within - the vast field of consciousness itself.
     Contents can be compared to clouds, while (transpersonal post-symbolic) consciousness is the sky in which clouds occasionally float by.

    See: http://jglovas.wix.com/awarenessnow#!Two-Levels-of-Consciousness/c17jj/56f14e0c0cf266a292561f27

#641 Learning to Intentionally Engage with what's Meaningful & Challenging

     • "How do we prepare students to cultivate their own inner resources of spirit and moral courage? 
     • How do we enable them to engage moral and social dilemmas with clarity about their own values . . . ? 
     • And, how, without proselytizing, do we foster students’ own development of character, conscience, and examined values?
 
     Contemplative exercises expand students’ learning from the conceptual faculty of mind to the contemplative (non-conceptual) dimension. In other words, (we can) learn to step back from mental-emotional-behavioral phenomena and 'watch' them unfold, as if from the observer standpoint. The goal is to observe one’s inner and outer activity without judgment. According to scientific research from the last twenty years, it is precisely this contemplative 'observer' faculty that has the power to bring about lifelong learning and shifts in consciousness.

     Contemplative pedagogy (eg Mindfulness) is not about a goal, an outcome, or even effort. It is about being alive to the lifelong path of self-evolution – thereby becoming a beneficial presence in the world, to all beings. Isn’t that what any effective pedagogy aims to do?"

       Fran Grace. "Learning as a Path, Not a Goal: Contemplative Pedagogy – Its Principles and Practices." Teaching Theology and Religion 2011; 14 (2): 99-124.

#612 Feeling Lousy? Now What?

     Feeling down, blue, out of sorts, alone, useless, etc happens so often for many of us that, at some level, we identify with it - it feels like home, "that's me - that's how I am, who I am". Other emotions, like love, joy & happiness seem to slip right through, so we correctly recognize their transient, ephemeral nature.
     Is it possible that identifying with downer emotions is what makes them so sticky? What if we didn't focus on these so intently when they appeared - would these evaporate as seamlessly as joy? Can we imagine the effect of having no preference for joy over sadness?

#590 Mindfulness is NOT Suppression or Avoidance of Thoughts or Emotions

     Mindfulness practice first helps us become more comfortable with things as they are in the present moment ie helps cultivate a degree of mental stability. Then, with this stability - decreased ego-noise - we're able to have some insight into what's actually going on.
     So mindfulness is NOT about suppressing or otherwise avoiding thoughts, emotions, or any other aspect of life. We don't suppress thoughts. We do let go of habitually entertaining them, wrestling with them, being hijacked by them, identifying with them. The same goes for emotions. Thoughts and emotions remain, but become quieter & quieter background noise, no longer controlling & distorting our life.

     "Fully plumbing the depths of mindfulness requires time and exploration. There is a wealth of meaning and nuance in the experience of mindfulness that can enrich our lives in unimagined ways." 
       Goldstein J. "Mindfulness. A Practical Guide to Awakening." Sounds True, Boulder, 2013. 

Stephen Bright   www.dpreview.com

#542 Do We Know What We Need?

     In a recent excellent 2-part CBC radio documentary "Re-wiring Our Kids", host Pauline Dakin presents evidence suggesting that we're becoming so engrossed in & distracted by digital media, that our awareness of our own emotions is markedly dampened. Digital distraction may well be today's "opiate of the masses."
https://www.cbc.ca/atlanticvoice/2014/02/20/re-wiring-our-kids/

     Yet isn't it our emotions that warn us that we're suffering, and our emotions that energize us to make changes in order to improve the quality of our lives? 
     Mindfulness practices serve as a potent, vital antidote to the mind-numbing effects of digital distraction, materialism, cynicism, etc.

Resident of Tuscany

 

#493 How We Prioritize - Why We Fail to "Pick our Battles"

     How do we know when we have to drop everything, & immediately redirect all our resources to a new specific issue? A classic example: we suddenly feel searing pain (anywhere in the body-mind) - all our alarm bells go off at once - a massive call for action & we're instantly in full fight-freeze-flight mode. We're running on emotions, everything else - including ability to make mature judgments - shuts down. This is the default mode for most people in life-or-death emergencies - instinctively prioritized reaction to the threat to our survival.
     Unfortunately, few of us appropriately distinguish acute life-or-death emergencies from minor threats: to our ego, comfort & convenience. Because of this common conflation, stress, anxiety & depression are epidemic & becoming increasingly incapacitating.
     So the problem is that our firefighters routinely break down the doors & windows, whisking us off to the ER, even though most of the time, there's no fire - just kitty stuck in the tree. This biological version of "the boy who cried wolf" is very hard on everyone concerned - internal friction: http://mindfulnessforeveryone.blogspot.ca/2013/10/423-what-is-this.html and http://www.johnlovas.com/search?q=fight

Dianne Silverman   The Boy Who Cried Wolf   www.mnartists.org

#480 From Strong Emotions towards Equanimity

     The more we practice, the more we approach equanimity as the stable attitude in our lives. We may initially fear equanimity based on the incorrect assumption that we might lose our vitality or zest for life. However, remaining calm instead of rattled when life circumstances are unfavorable is a highly desirable sign of maturity (certainly not evidence of death). If wild mood swings were wonderful, antidepressants and anxiolytics would not be breaking sales records.

     See also: http://mindfulnessforeveryone.blogspot.ca/search?q=equanimity

Kreber   www.dpreview.com

 

#473 Why Train in Mindfulness?

     Most people are drawn to Mindfulness when they find life overly stressful. Their usual coping mechanisms are simply inadequate to the burden that today's pace of life imposes. So at least initially, their interest tends to be focused on Mindfulness "as a self-regulation strategy in addressing stress & pain management and enhancing relaxation & physical health."
        Shapiro DH. A preliminary study of long-term meditators: Goals, effects, religious orientation, cognitions. Journal of Transpersonal Psychology 1992; 24(1): 23-39.

      So why so much stress in a time of plenty? Is it possible that many of us have lost - or never found - our bearings, spending most of our time & energy chasing after relatively meaningless things? Before we reach meaningless goals, we ride the anxious energy of the chase. But after achieving them, profound disappointment quickly sets in. We sense we're wasting our precious life. After repeating this chase-&- catch routine too many times, the pattern becomes obvious, and hopefully we can stop "doing more of what doesn't work!"

      "Man's search for meaning is the primary motivation in his life."      Viktor Frankl 

     The beauty of doing meaningful work is that daily life becomes & feels worthwhile, significant. In the process of doing something of value, we live meaningful lives. Instead of stressed, we feel engaged, energized to contribute. But to know what is meaningful for us as individuals, we must first discover who or what we are. To help accomplish this intentionally, sitting quietly and observing the pattern of our thoughts & emotions is exceptionally useful. Welcome to mindfulness meditation!
     See also: http://mindfulnessforeveryone.blogspot.ca/2013/11/432-i-try-and-i-try-but-i-cant-get-no.html 

 

#470 Accepting & Respecting our Bodies

     "Most of the time, our bodies react to the environment without generating thoughts. Feelings are just faster than thoughts to inform us about changes in the environment. Even emotions, which are feelings filtered by memory or interpreted, are often mere afterthoughts. It is very difficult to change habits with using thought only and practically impossible to talk ourselves out of a depression or phobia. Not surprising to me: the best predictor for therapeutic success is not how brilliant the cognitive interventions are, but if a client likes his or her therapist. We are primitive, social animals, albeit with a lot of potential."

       Andrea F. Polard, Psy.D. http://www.psychologytoday.com/blog/unified-theory-happiness/201301/your-brain-is-liver

Focusing   www.dpreview.com

 

#441 Emotions, Momentum & Mindfulness

     Emotions may or may not initiate, but they do energize & perpetuate activity - motion with momentum - propelling a course of action, a predetermined direction toward a goal.
     Even for noble initiatives, shouldn't we still proceed with full conscious awareness of the process & ever-changing conditions, ready & able to enact any modifications & corrections that invariably become necessary along the way? Isn't hot-headed impatience usually detrimental?
     And if, as is often the case, our initiative turns out to be less than brilliant to start with - shouldn't we have the humility to markedly change or scrap a bad action plan?
     Like ethanol & stress, strong emotions trample good judgment. Persevering consciously, intelligently, with great care, to complete a worthy goal comes from a much deeper, more still, more silent place than the chaotic abode of powerful emotions. Chaotic energy can be effectively tamed, transformed & harnessed in the service of wise mindful behavior.

#430 How Mindfulness Meditation Practice Improves Executive Function

     "Rimma Teper has always found her meditation sessions relaxing and therapeutic. Now, as a doctoral candidate in psychology at UTSC (University of Toronto, Scarborough College), she’s helping to understand why meditation is also good for boosting self-control.
     Compared to non-meditators, those who meditate show more self-control, Teper has discovered in her research. This is linked to their awareness and acceptance of their emotions. '[Meditators are] attuned to their own emotions,' Teper says.
     'They’re aware of how they’re feeling and they’re also good at regulating their emotions. The results suggest these traits account for the better self-control we see in meditators.'
     Teper was interested in a manifestation of self-control that psychologists call 'executive function' — the ability to pay attention to appropriate stimuli and react appropriately. It’s what keeps us studying when we’d rather watch TV, or forces us to go outside for that morning jog instead of going back to sleep. Earlier studies had shown that meditators exhibited higher levels of executive function than non-meditators, but the reason for this still had to be pinned down.
     Most meditation traditions emphasize two major practices: awareness of the present moment, and acceptance of emotional states. Teper suspected that emotional acceptance was the key to the better self-control.
     To test her premise, Teper gave the meditators and non-meditators in her study a test that required high executive control. She then measured their error-related negativity (ERN), which generates an electrical signal in the brain within 100 milliseconds of an error being committed during a task, well before the conscious mind is aware of the error. 'It’s kind of like an ‘uh-oh’ response, or a cortical alarm bell,' Teper says.
     The meditators did better at the task than the non-meditators and also had stronger ERNs. What’s even more interesting is that the meditators who did best on the test were the ones who tested highest for emotional awareness. Since ERN triggers a negative feeling that motivates people to do better, meditators may be more aware of that feeling and therefore quicker to improve.
     'Meditators are attuned to their emotions. They’re also good at regulating their emotions,' says Teper. '[This] fits well with our results.'

       by Kurt Kleiner - UTSC Commons Fall 2013
http://utsccommons.utsc.utoronto.ca/fall-2012/mosaic/breakthrough-thinking-zen-self-control

       Teper R, Inzlicht M. Meditation, mindfulness and executive control: the importance of emotional acceptance and brain-based performance monitoring. Soc Cogn Affect Neurosci 2013; 8(1): 85-92.

#425 Arising Urges to Be a Squirrel

     I'm quietly working on something, then suddenly an urge arises to do something else. One moment I'm peacefully engaged in an activity, the next moment I'm slightly anxious - an emotion, then the urge to act by going off mentally and or physically. The actual nature of the "something else" could be anything at all & doesn't really matter - it could be planning a vacation, work on another project, what's for dinner?, need to urinate, what time is it?, desire for coffee ... 
     This is precisely what keeps happening - and we see it so much more clearly - during sitting meditation! We're sitting still, engaged in the act of observing the breath, then suddenly the focus of our attention slips off target, onto another topic. Why does this happen? The longer we remain on the new topic(s), the more momentum (energy) the stories we tell ourselves gather. This weaving of stories is mental activity, which in turn may prompt physical activity eg getting up & doing something, or it may remain in an intermediate stage of planning to do something. In sitting meditation, we train to let go of this "anxious quiver of being", and gently return to being peacefully engaged with what we've decided was appropriate activity for this set period of time ie properly engage with the process of meditation for the predetermined time period.
     Why are we anxious being peacefully engaged in appropriate activity? Why do we trust primitive squirrel-like random thinking/doing activity (analogous to randomly trying different number sequences to open a found combination lock) more than deliberate peaceful action arising from the much more evolved aspects of ourselves? Could it simply be that we're so used to using the old primitive part of the brain that we don't yet fully trust this newfangled prefrontal cortex?

     See "Trust": http://mindfulnessforeveryone.blogspot.ca/2012/04/119-trust-quality-5.html

Samer AIR   www.dpreview.com

#421 Clarity is Surprisingly Fresh

     Sometimes we're swept up and carried away emotionally with the momentum of the moment. We may ascribe it to going with our feelings or with the flow, but in fact, we're just being impulsive, ignoring most of our other faculties or intelligences - often with negative results. "It seemed like a good idea at the time." It's a bit like getting a tattoo while drunk.
     On the other end of the spectrum, sometimes we get derailed by ignoring most of our other faculties or intelligences and instead of going with emotions, we rely entirely on linear thinking. We allow an insignificant detail, even a single word or phrase to completely turn us off an otherwise reasonable, convincing story or plan of action. All we can think of is how we find one particular detail completely unacceptable. One small item trips the fuse, and we can't go forward. This is an example of black-or-white thinking, being overly critical, using a legal-eagle approach out of context. Example: not being able to enjoy an otherwise wonderful symphony because we couldn't tolerate (our impression of) the first violinist's attitude.
     Mindfulness is somewhere in the middle of these two extremes. The equanimity that develops from mindfulness practice allows seeing external as well as internal events objectively, in perspective, in a balanced manner. Seeing things as if for the first time, with curiosity, with a "beginner's mind" are not slogans, nor even aspirations, but the natural results of mindfulness training. It's inevitable that we keep noticing & dropping distortions. It's inevitable that with practice, we perceive progressively more clearly. Our perceptions become more and more direct. Clarity is surprising and fine.

minzaw   www.dpreview.com

#418 Cognitive & Emotional Changes from Meditation Practices

     "The contemplative traditions from which commonly taught meditation practices have arisen are clear in identifying affective qualities as central targets of the contemplative practices. Kindness, compassion, and equanimity are all regarded as qualities that can be cultivated and enhanced through mental training. Indeed, the cognitive changes that are also hypothesized to occur with mental training, such as improvements in certain components of attention, are viewed in these traditions as building blocks and tools to facilitate the most important types of transformation, which are in the emotional realm."

       Davidson RJ. Empirical Explorations of Mindfulness: Conceptual and Methodological Conundrums. Emotion 2010; 10(1) 8–11.

Val Bueno   www.dpreview.com

#330 Mindfulness Practices - Simple but Not Easy

     "taking time out to sit in silence and bring attention to something like the breath, there is an opportunity for a degree of relaxation, or ‘slowing down’. Secondly there is a perhaps more counter-intuitive opportunity to simply notice - as non-judgementally and non-analytically as possible - the experiential flow of thoughts, feelings and sensations. In other words, there is an attempt to cultivate awareness of one’s moment-by-moment experience ... a ‘post-modern’ meta skill.
     Straight away in this two-fold description, one may appreciate why it could be said that mindfulness is ‘simple, but not easy’. The process of sitting and bringing some light attention to the process of breathing (or in other mindfulness practices it may be for example the process of walking, or eating), is not technically complicated and may feel a welcome relaxation. Alternatively, being invited simply to notice one’s experience, can feel tremendously challenging. One can come up closer to previously less noticed streams of negative, painful, or fearful thought, or at the very least one can feel unsettled by noticing for perhaps the first time, how ‘all over the place’ our experience can be, veering in the space of a few moments, from wild fantasy, to profound sleepiness, for example. It is not something we may ever have done before, in such a direct way, and it can feel anything but relaxing at times. Thus, mindfulness could be said to be a more radical practice, of learning to be with both positive and painful experiential states, in the present, without loading this with strong expectations, of an outcome."

       Moss D, Waugh M, Barnes R. A tool for life? Mindfulness as self-help or safe uncertainty. Int J Qual Stud Health Well-being 2008; 3(3): 132-142.

 

Studio 21 Art Gallery, Halifax, NS   http://www.studio21.ca/

#222 Physically processing emotions - Mindfulness meditation's systematic desensitization

     Staying with (acceptance of) the unpleasant physical sensations of emotions such as fear, AND witnessing it objectively (a process Western psychology calls cognitive defusion) is how we "physically process" or work our way through difficult emotions in mindfulness practice.
     Amazingly, we learn this powerful, far-ranging skill during mindfulness meditation by simply sitting still - when our nose tickles, when our feet want to move, and even when we want to get up and end the sitting prematurely. We're fully aware of the physical feeling, without words or stories, we examine it with curiosity, accept it fully, and stay with it, observing how it arises, remains for a while, changes, and disappears from whence it arose, without us ever having to react. (Psychiatrists & psychologists use similar concepts - systematic desensitization / graduated exposure therapy - to treat phobias & other anxiety disorders.)
     We learn in a very direct experiential manner how we can intentionally “outgrow” the clutches of fear, anxiety, chronic pain, etc. All that we fear, worry about, or are otherwise imprisoned by, can thus "lose their solidity." We are no longer fused with these transient energies (phantoms) passing through the mind.
     We remember "the story", but it's no longer "my drama," for the emotional charge progressively dissipates. We free ourselves. Our mind-heart becomes relaxed, free, open. We come home to the stillness and silence of our center.

     See: http://www.johnlovas.com/2012/12/physical-processing-neuroscience.html

Henri Rousseau (1844–1910) - "Fight Between a Tiger and a Buffalo"