#764 Awareness and Suffering

     “A psychiatrist told this story: 

     ‘I was interning at a hospital and working with a very depressed young man. Certainly drug therapy was called for, but I wanted to try something else before prescribing pills. I listened attentively to his story. He was very good at detailing his depression and spoke clearly, with a level of understanding that suggested he had been in therapy before, which he had.
     When he finished speaking, I said, ‘Is the person telling me this story of depression himself depressed?’

     The young man just stared at me.

     ‘Think about your depression, and then notice if the you that is thinking about your depression is also depressed.’

     He closed his eyes and sought an honest answer to my question.
     ‘No,’ he said. ‘He’s not.’

     ‘He’s not? Who is he?’

     ‘Me,’ he said, ‘I’m not. I mean the me that was telling you about my depression wasn’t depressed, but was just telling you about another me that was, that is, depressed.’

     ‘Great,’ I said. ‘Let’s use the you who isn’t depressed to help the you who is depressed.’

     His eyes grew wide, and he smiled with a mixture of surprise and joy. He was ready to get well.

… The ‘I’ that notices sadness or depression is not sad or depressed; the ‘I’ that notices joy or guilt, hunger or lust, isn’t actually feeling any of these states. This ‘I’ is witnessing everything but isn’t caught up in anything.”
       Rami Shapiro. “Perennial Wisdom for the Spiritually Independent. Sacred Teachings – Annotated & Explained.” SkyLight Paths, 2013.


      “Awareness and meditation are, for me, fundamental to the deep change that is necessary for healing. Chronic illness is a way of life as well as, perhaps even more than, a disease entity. Before we can be free of the symptoms of illness and the role of the sick person, we need to know what has precipitated those symptoms, and how we are responding to our sickness. We need to recognize in our own lives the psychological, biological, and sociological factors that may affect our health.
      Awareness allows us to see where we are; to stand for a moment outside ourselves; to appreciate in a powerful, personal way, how the world around us affects us; to observe the thoughts, feelings, and sensations that arise in us. Meditation is a state of moment-to-moment awareness that over time may help to dissolve physical symptoms and habitual ways of thinking and acting. Both awareness and meditation enable us to experience the way our mind may limit or free us. Together they prepare us to use our mind to make the deep changes in thought, feeling, and action that are necessary for our healing.” James S. Gordon MD
        McCabe Ruf, K, Mackenzie ER. "The Role of Mindfulness in Healthcare Reform: A Policy Paper." Explore (NY) 2009; 5(6): 313-23. 

     “Because noting states of mind as they arise keep us present, it allows us to meet difficulties at their inception – before they become more real than we are."
       Stephen Levine, “A Year to Live: How to Live This Year as if it Were Your Last.” 

     “The only service you can do for anyone (including yourself) is to remind them of their true nature.” Stephen Levine

#754 Ethical Foundations of Mindfulness

     "Thich Nhat Hanh, in his book 'Good Citizens,' offers a down-to-earth method for practicing mindfulness in daily life. These are offered without dogma or religion. Everybody can use them. You are just yourself, but you're trying to make a beautiful life by following these guidelines.
     The Five Mindfulness Trainings are a concrete expression of the Buddha’s teachings leading to healing, transformation, & happiness for ourselves and for the world. Practicing the Five Mindfulness Trainings can remove all discrimination, intolerance, anger, fear, and despair. ... we are not lost in confusion about our life in the present or in fears about the future.

1. Reverence For Life
     Aware of the suffering caused by the destruction of life, I am committed to cultivating the insight of interbeing and compassion and learning ways to protect the lives of people, animals, plants, and minerals. I am determined not to kill, not to let others kill, and not to support any act of killing in the world, in my thinking, or in my way of life. Seeing that harmful actions arise from anger, fear, greed, and intolerance, which in turn come from dualistic and discriminative thinking, I will cultivate openness, non-discrimination, and non-attachment to views in order to transform violence, fanaticism, and dogmatism in myself and in the world.
 
2. True Happiness
     Aware of the suffering caused by exploitation, social injustice, stealing, and oppression, I am committed to practicing generosity in my thinking, speaking, and acting. I am determined not to steal and not to possess anything that should belong to others; and I will share my time, energy, and material resources with those who are in need. I will practice looking deeply to see that the happiness and suffering of others are not separate from my own happiness and suffering; that true happiness is not possible without understanding and compassion; and that running after wealth, fame, power and sensual pleasures can bring much suffering and despair. I am aware that happiness depends on my mental attitude and not on external conditions, and that I can live happily in the present moment simply by remembering that I already have more than enough conditions to be happy. I am committed to practicing Right Livelihood so that I can help reduce the suffering of living beings on Earth and reverse the process of global warming.
 
3. True Love
     Aware of the suffering caused by sexual misconduct, I am committed to cultivating responsibility and learning ways to protect the safety and integrity of individuals, couples, families, and society. Knowing that sexual desire is not love, and that sexual activity motivated by craving always harms myself as well as others, I am determined not to engage in sexual relations without true love and a deep, long-term commitment made known to my family and friends. I will do everything in my power to protect children from sexual abuse and to prevent couples and families from being broken by sexual misconduct. Seeing that body and mind are one, I am committed to learning appropriate ways to take care of my sexual energy and cultivating loving kindness, compassion, joy and inclusiveness – which are the four basic elements of true love – for my greater happiness and the greater happiness of others. Practicing true love, we know that we will continue beautifully into the future.
 
4. Loving Speech and Deep Listening 
     Aware of the suffering caused by unmindful speech and the inability to listen to others, I am committed to cultivating loving speech and compassionate listening in order to relieve suffering and to promote reconciliation and peace in myself and among other people, ethnic and religious groups, and nations. Knowing that words can create happiness or suffering, I am committed to speaking truthfully using words that inspire confidence, joy, and hope. When anger is manifesting in me, I am determined not to speak. I will practice mindful breathing and walking in order to recognize and to look deeply into my anger. I know that the roots of anger can be found in my wrong perceptions and lack of understanding of the suffering in myself and in the other person. I will speak and listen in a way that can help myself and the other person to transform suffering and see the way out of difficult situations. I am determined not to spread news that I do not know to be certain and not to utter words that can cause division or discord. I will practice Right Diligence to nourish my capacity for understanding, love, joy, and inclusiveness, and gradually transform anger, violence, and fear that lie deep in my consciousness.
 
5. Nourishment and Healing 
     Aware of the suffering caused by unmindful consumption, I am committed to cultivating good health, both physical and mental, for myself, my family, and my society by practicing mindful eating, drinking, and consuming. I will practice looking deeply into how I consume the Four Kinds of Nutriments, namely edible foods, sense impressions, volition, and consciousness. I am determined not to gamble, or to use alcohol, drugs, or any other products which contain toxins, such as certain websites, electronic games, TV programs, films, magazines, books, and conversations. I will practice coming back to the present moment to be in touch with the refreshing, healing and nourishing elements in me and around me, not letting regrets and sorrow drag me back into the past nor letting anxieties, fear, or craving pull me out of the present moment. I am determined not to try to cover up loneliness, anxiety, or other suffering by losing myself in consumption. I will contemplate interbeing and consume in a way that preserves peace, joy, and well-being in my body and consciousness, and in the collective body and consciousness of my family, my society and the Earth.” 

       Thich Nhat Hanh. “Five Mindfulness Trainings.” Lion’s Roar, June 2, 2017
       https://www.lionsroar.com/introducing-thich-nhat-hanhs-five-mindfulness-trainings/?utm_content=buffera300e&utm_medium=social&utm_source=facebook.com&utm_campaign=buffer

 

Jetti, in vacation mode

#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/

 

#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


#716 How Mindfulness (MBSR) Can Change Your Life

     "Mindfulness is a way of being - a basic human quality of awareness that is cultivated by learning to pay wise attention to whatever is happening in our lives.
     People who participate in a mindfulness-based stress reduction (MBSR) program, learn through their own experience how to take better care of themselves, by understanding the interplay of mind and body, allowing for greater access to inner resources for coping, growing and healing. 
     MBSR is an approach that combines meditation, dialogue, reflective inquiry, mindful yoga and movement, as means to assisting participants to work more effectively with stress, pain and illness, as well as the challenges of life in the 21st century."

 

#619 Wise, Effective Response to Stupidity, Chaos, Violence & Suffering

     “For me there was a pivotal moment after experiencing the war and massacre in Lebanon in 1982. This was a time when hope for humanity seemed almost extinguished. And in the middle of the bombed out ruins of a refugee camp, an old Palestinian man offered me coffee in the midst of the rubble. I saw in his being the indomitable nature of the human spirit shining through. I saw the light that shines in the darkness. I saw the part of us that can never be extinguished. I’ve encountered this light in kindred spirits, amplified in spiritual masters, and in the lives of those beloved beings who have been raped, abused and tortured and yet who choose to forgive and show us all the path to transformative healing.

     Whether you believe in God or not, I think it would be impossible to sustain your activism without making contact with that light. Einstein realized that we had to discover whether or not it is a hostile universe. The mystic earns the privilege of experiencing love at the core of the universe. It is my wish that every activist would come to experience this reality also.”                                                            James O’Dea

          OMTimes.com          December C 2014 edition 
          http://www.editions.omtimes.com/magazine/2014-12-C/index.html

Hemad Nazari, National Geographic   http://photography.nationalgeographic.com

#593 Naturally

     While stuck in the muck of the ego - the small, tight, scared, anxious, fearful, angry, sad, time-poor, jangled, self-talk-filled, tiresome, stressful, painful old nightmare - the idea of embodying qualities like clarity, peace, silence, timelessness, stillness, kindness, lightness and effortlessness, may sound like a frustratingly impossible list of "shoulds".
     But it's neither externally imposed, nor a far-off, hard-to-reach destination. It's right here, right now, always, effortlessly available, to all of us. Just remember the direct experience - how you feel while:
                    • hugging a beloved human or other living being; 
                    • wordlessly awed in Nature;
                    • selflessly bringing healing to another.

     This is the freely flowing process of NATURAL human life. Just keep remembering & come back to reality, gently, kindly, peacefully, seamlessly, with timeless patience, as soon as you feel the muck of the ego. THIS WAY of returning, IS having returned already.

#475 Mindfulness Research - Not So Simple

     The therapeutic alliance hangs on the patient's firm belief in the healer's intention & ability to heal and that her method is reasonable & effective. The ideal healer's every thought, word & action intentionally nurtures this relationship.

     This critical psychosocial component of all healing modalities should be intentionally maximized, not eliminated. Mindfulness can be seen as a healing modality - a path out of suffering towards wholeness. From a less medical and more developmental point of view, mindfulness can be seen as a way of consciously nurturing the maturation of one's own consciousness.
     Many researchers would like to use a scientific / medical model for studying mindfulness. Yet, unlike drugs & surgeries, which have significant "material" components, mindfulness has almost none. The "active ingredient" of mindfulness CANNOT be reduced to some molecule. It is NOT a simple cause & effect (nor is anything that simple in medicine). The actual process of engaging with mindfulness practices IS what brings about transformation & healing. So the advice below may not apply at all to mindfulness research.

     "Observational studies have a high risk of bias owing to problems such as self-selection of interventions (people who believe in the benefits of meditation or who have prior experience with meditation are more likely to enroll in a meditation program & report that they benefited from one) & use of outcome measures that can be easily biased by participants’ beliefs in the benefits of meditation. Clinicians need to know whether meditation training has beneficial effects beyond self-selection biases & the nonspecific effects of time, attention & expectations for improvement."

       Goyal M et al. Meditation Programs for Psychological Stress and Well-being. A Systematic Review and Meta-analysis. JAMA Intern Med. doi:10.1001/jamainternmed.2013.13018 Published online January 6, 2014.

Mystical Boat by Odilon Redon

#437 Wholeness includes Everything

     "Wholeness is based on a balance & integration of opposites, not on getting rid of what we don't like. When we feel an inconsistency or conflict between inner experience and outer expression, between persona and shadow, fear and love, life and death, body and mind, or any other pairs of opposites, we experience pain and tension. According to the ancient Hindu scriptures, the Upanishads, wherever there is other there is fear, for fear is born of duality. We can be released from fear only when we recognize the unity of opposites and learn to balance the polarities of emotional experience in a context of healing awareness."

        Vaughn F. The Inward Arc. Healing in Psychotherapy and Spirituality. iUniverse.com Inc, Lincoln NE, 1995, 2000.

Fine young people behind Hope Blooms - see their inspiring story: http://hopeblooms.ca/

#371 Life as Therapy & Therapist

     "Therapeutic alliance is the prototypical common factor shared by nearly all psychotherapies. It is currently understood as involving

          1) an agreement between therapist & patient on the goals of treatment, 

          2) the tasks needed to accomplish those goals, and 

          3) a sense of a personal bond between therapist & patient." 

       Schnur JB, Montgomery GH. A systematic review of therapeutic alliance, group cohesion, empathy, and goal consensus/collaboration in psychotherapeutic interventions in cancer: Uncommon factors? Clin Psychol Rev 2010; 30(2): 238-47. 

     Isn't each one of us learning to become whole, healed, mature, evolved, perhaps even wise? If so, we each need to develop a therapeutic alliance with our life in this world, to 

          1) come to an understanding about the meaning, goal or purpose of our life;
          2) form a reasonable plan to accomplish this; and finally
          3) learn to consciously, open-heartedly embrace the "full catastrophe" - all that life brings us.
 
     "Free Will"? - see: http://mindfulnessforeveryone.blogspot.ca/2013/07/373-how-free-is-our-free-will.html  

bijan64   www.dpreview.com

#140 Love!

     “I would define love very simply: as a potent blend of openness and warmth, which allows us to make real contact, to take delight in and appreciate, and to be at one with – ourselves, others, and life itself. Openness – the heart’s pure, unconditional yes – is love’s essence. And warmth is love’s basic expression, arising as a natural extension of this yes – the desire to reach out and touch, connect with, and nourish what we love. If love’s openness is like the clear, cloudless sky, its warmth is like the sunlight streaming through the sky, emitting a rainbowlike spectrum of colors: passion, joy, contact, communication, kindness, caring, understanding, service, dedication, and devotion, to name just a few.
     According to the saints and mystics, love is the very fabric of what we are; we are fashioned out of its warmth and openness. We don’t have to be great sages to recognize this. All we need to do is take an honest look at what makes our life worthwhile. When the presence of love is alive and moving in us, there is no doubt that our life is on target and meaningful, regardless of our outer circumstances. We feel that we’re in touch, connected with something larger than our small self. This lifts the burden of isolation and alienation off our shoulders, filling us with peace and well-being. But when the presence of love is absent, something often feels sad, not quite right; something seems to be missing, and it’s hard to find much joy, even in the midst of favorable circumstances. We easily fall prey to meaninglessness, anxiety, or despair.
     These simple truths are also upheld by neuroscience research, which confirms that our connections with others affect the healthy development and functioning of the brain, the endocrine and immune systems, and our emotional balance. In short, love is the central force that holds our whole life together and allows it to function."

     Welwood J. Perfect love, imperfect relationships. Healing the wound of the heart. Trumpeter, Boston, 2006.

     See also: http://healthyhealers.blogspot.ca/2013/04/hatred-of-feminine-archetype-cynicism.html

Photo: Dana Reed   dpreview.com

#74 Attitude

     “The attitude with which you undertake the practice of paying attention and being in the present is crucial. … if your energy and commitment to practice are low, it will be hard to develop calmness and relaxation with any consistency. … if you are trying to force yourself to feel relaxed and demand of yourself that ‘something happen,’ nothing will grow at all and you will quickly conclude that ‘meditation doesn’t work.’  
     To cultivate meditative awareness requires an entirely new way of looking at the process of learning. Since thinking that we know what we need and where we want to get are so ingrained in our minds, we can easily get caught up in trying to control things to make them turn out ‘our way,’ the way we want them to. But this attitude is antithetical to the work of awareness and healing. Awareness requires only that we pay attention and see things as they are. It doesn’t require that we change anything. And healing requires receptivity and acceptance, a turning to connectedness and wholeness. None of this can be forced, just as you cannot force yourself to go to sleep. You have to create the right conditions for falling asleep and then you have to let go. The same is true for relaxation. It cannot be achieved through force of will. That kind of effort will only produce tension and frustration.”

     Kabat-Zinn J. “Full catastrophe living. Using the wisdom of your body and mind to face stress, pain and illness”. Dell Publishing, NY, 1990.

Artist: Tom Forrestall   http://www.forrestallfineart.com/index.php

#38 Physical Processing

     Mindfulness practice involves full - not just mental - engagement with reality. We gradually learn to allow ourselves to feel the physical sensations (physical processing) of what's here & now, even when it's uncomfortable, without trying to escape to theories, stories, etc. We become curious about physical reality, and let go of spinning stories about it. (Catastrophizing involves conceptual processing.) Though we're used to avoidance, it doesn't work. Though we're not used to exploring the physical dimensions of discomfort, this mindful, accepting approach works surprisingly well.

     "Approaching the pain itself, wherever it is most prominent in the body, with bare attention, open-heartedness, and alert interest even for very brief moments, if that is all that we can muster in any moment, can be profoundly healing, restorative, and illuminating. And if practiced over days, weeks, and months, potentially it can make a difference in the quality of your life for years and years going forward. What we are talking about is really befriending your experience at the level of the body and at the level of the mind & heart, and seeing what unfolds.”                           Jon Kabat-Zinn
 

       Gardner-Nix, J. “The mindfulness solution to pain. Step-by-step techniques for chronic pain management.” New Harbinger Publications Inc, Oakland CA, 2009.

Photo: Wachanga   www.dpreview.com