Category: Mental Health

  • Do I Need to Meditate to Be Mindful?

    Do I Need to Meditate to Be Mindful?

    Ed Halliwell explores a common question asked by those new to mindfulness meditation: Do I need to meditate to be mindful?

    One of the most common questions I’m asked by people wondering if mindfulness is for them is: Do I need to meditate to be mindful?

    To be fair, there’s often a subtext behind the inquiry: most mindfulness courses ask participants to practice for up to 45 minutes a day, the suggestion being that this will be a vital part of the learning process. Forty-five minutes a day seems a lot of work for most people, especially in a culture where sitting still and “doing nothing” for any time at all is unusual. If mindfulness just means paying attention, why can’t I do that without having to meditate? Can’t I just decide to notice things a bit more?

    Ask yourself this: can you just decide to be good at tennis?

    Well, ask yourself this: can you just decide to be good at tennis? Or speak French? Or play the piano? While some of us might have more of an aptitude for learning skills like these, they still have to be practiced. We have to put some effort in. Evidence from the clinical and neuroscientific studies of mindfulness suggests that paying attention is an art to be cultivated in just the same way—we can develop our capacity for awareness through training. It’s also what meditators down the ages have reported.

    The more we do something, the more we’re likely to continue to do it, and to do it well—this is how habits form, and skills are acquired. So it makes sense that the more we practice meditation—the art of paying attention—the more mindful we will find ourselves.

    Moving From the Head to Embodiment

    Perhaps one of the disadvantages of the gradual shift away from the use of the word meditation and towards the word mindfulness is that meditation conveys more of a sense of this being a practice, and not just a given attribute. “Deciding to be mindful” is something that comes from the head, a thought, whereas “practicing meditation” brings more of a sense of embodiment with it. If we want our mindfulness to be something we are, more than just a thought of something we’d like to be, it seems we need to cultivate it through meditation.

    Lots of studies suggest that engaging in periods of meditation shifts our brain, body, and experience in seemingly beneficial ways. What’s less clear is the effect of meditation practice over a period of time on those changes—is it this or something else that leads to the benefits seen? In other words: we know meditation works, and we know mindfulness works, but we’re still understanding the mechanisms behind how meditation helps mindfulness to work better.

    Tradition, logic, and some strong scientific indicators say the meditation practice is key, but we still can’t be quite sure. Indeed, one review of the impact of practicing meditation during a mindfulness course found much less of a link between practice time and results than received wisdom might have predicted. While there is plenty of evidence suggesting a causal link, it’s early days in the research literature, and it would be good to see some studies which compared the effect of mindfulness courses with (and without) a home practice component. For now, the jury’s out on just how important formal meditation is to cultivating mindfulness.

    Accepting the Gift, Choosing the Practice

    Today, as I meditated at lunchtime in the churchyard outside our house, I wondered at the magnificent storm clouds billowing low across the hills on the horizon, felt waves of cascading energy flow through my body as the busyness of my morning—and my mind—subsided into moments of inner quiet, letting go into a grace of appreciation at having the senses to experience such a scene. I felt content, tired, a bit wet (raindrops on the grass below) and far more present than when I’d sat down to practice.

    Whatever the effect of meditation on my general mindfulness and well-being, experiences like that—the sense of opening into a vivid and vibrant aliveness—feel precious enough to be worth a lot by themselves. Anything else I’ll take as a bonus.

    This blog post originally appeared on Mindful.org in July 2012.



    Source link

  • How to Beat Creative Blocks at Work

    How to Beat Creative Blocks at Work

    Hit a wall at work? This quick video shares one piece of advice to help you beat creative blocks and generate fresh ideas.

    It’s Monday afternoon and maybe that second cup of coffee isn’t getting your brain geared quite the way you expected it to (although maybe another three will be okay, according to a Harvard neuroscientist.)

    When you’ve hit a wall at work, this video from New York Magazine‘s Science of Us suggests it’s time to go into tinker-mode. Research on creative problem solving shows people don’t spend enough time in this phase. The solution? Keep at it. People come up with better solutions the longer they spend working on them.


    Tinkering is key—the brain has “leaky filters,” as science columnist Sharon Begley writes. When we give ourselves the time, disparate items can sift together to form new combinations: the essence of creativity. “Short of a personality or brain transplant, you can maximize your inherent creativity by sheer perseverance.”  

    “Original ideas tend to be remote,” Mark Runco, professor of creativity studies at the University of Georgia and founder of the Creativity Research Journal argues, which means that the first 10 uses of string you think of will likely be commonplace, but if you push yourself, the next 10 will include some quite creative ones.

    The upshot? When it comes to creative blocks, if original ideas come late in the creative process, he points out, we should give ourselves time and space to come up with those “remote” ideas—time for our leaky filters to allow notions that have never made each other’s acquaintance to come together and undergo a kind of alchemy.



    Source link

  • A 12-Minute Meditation to Meet the Body In Pain

    A 12-Minute Meditation to Meet the Body In Pain

    This week, Christiane Wolf offers a guided practice to meet your own body in pain and relieve that sense of isolation by internally connecting with others who understand your experience.

    Having chronic pain often feels incredibly lonely. You might not know anybody else who has the same condition. In addition, most people you’re close to, even though they might be well-intentioned, might not understand what you’re going through.

    But the fact is that probably thousands and thousands of people all over the world know exactly what you’re feeling. In this meditation, Christiane Wolf offers a guided practice to meet your own body in pain and relieve that sense of isolation by internally connecting with others who could relate to, have empathy for, and care deeply about your experience. 

    A Meditation to Meet the Body In Pain

    Read and practice the guided meditation script below, pausing after each paragraph. Or listen to the audio practice.

    1. Start by finding a comfortable position, or as comfortable as possible. You can lie down for this meditation or sit in a chair. You can close your eyes or just soften your gaze, whatever feels best to you in this moment. If you’re sitting, place your feet on the ground. Feel the solid ground under your feet, or maybe have a sense of the floor or the carpet through your shoes or bare feet. Let your back be straight and upright, if that is possible. Lean against the back of the chair and feel the support of that.
    2. Allow the body to relax, if that is possible. Maybe the jaw, the shoulder, the belly. Take a few deep slow breaths and feel the sensations of the breath in the body, like the chest or maybe the belly. See if you can release a little more tension with each exhalation.
    3. Now, notice any amount of pain that you’re in right now, either physically or emotionally. No need to be specific here, just getting a broad sense of what you’re carrying with this pain, with this condition. As a first step, see if it might be possible to acknowledge how hard and difficult it is to experience this pain, to have this pain and to take care of the pain. If it feels right to you, you could say something to yourself like, This is hard. It is so rough to feel this way. Use words that you would find helpful to hear from a dear friend who really gets what you’re going through.
    4. If you like, repeat this a few times. See if you can really listen to yourself saying this and meaning these words. It might feel good to hear these words, or maybe you notice yourself moving a little away and having a hard time accepting this. Whatever your experience is, it’s okay. There is no right or wrong way to do this. 
    5. Having chronic pain often feels lonely. You might not know anybody else who has the same condition. Most people you’re close to, even though they might be well-intentioned, might not understand what you’re going through. But the fact is that probably thousands and thousands of people all over the world know exactly what you’re feeling. Because they do, too. And they might even suffer from the same condition as you do.
    6. Now, in your mind’s eye, invite all these people into your awareness. Maybe as a few people, maybe as a big group, all standing with you or being with you in solidarity with this pain. I personally like to imagine them at my shoulders, reaching back and back. They get me. They know exactly how I feel. They’re feeling the same thing or have felt it before. I don’t have to explain or defend anything, because they already understand. 
    7. Keep practicing this in a way here that makes the most sense to you. Consider what makes it easy or maybe just possible to connect with this idea that there are truly so many people out there who get you, who get this pain. You’re not alone with this. If you notice the mind wandering off, just gently keep bringing it back. Allow this sense of your inner support group.
    8. When you’re ready, allow the image to dissolve. Take another few deeper and longer breaths, longer on the exhale than the inhale. Bring the meditation to an end by starting to move and stretch the body in any way that feels good. Open your eyes if you had them closed. 

    Thank you for your practice today. 



    Source link

  • Why Mindfulness Helps Us Feel Good About Helping

    Why Mindfulness Helps Us Feel Good About Helping

    People often use the words empathy and compassion interchangeably—and certainly they share important qualities. But there is a subtle difference between empathy and compassion, and studies show that mindful attention might be key to making sure that our efforts to help are coming from a healthy, aligned place. Here’s a deeper look at how mindful qualities like present-moment attention can help us genuinely be of greater service to others, and how mindfulness can help us feel good about helping.

    People naturally tend to empathize with others, report C. Daryl Cameron and Barbara Fredrickson in the January issue of the journal Mindfulness. But empathy can go wrong when it leads to distress. We might help out of guilt, obligation, or co-dependence. Or, the help might cause resentment, which could lead us to avoid helping people in the future. Or sometimes, in the absence of strong boundaries, we might unknowingly absorb the feelings of someone in trouble, and if we can’t deal with those feelings of suffering, we might turn away altogether.

    There is another possible response: compassion, which leads people to try to alleviate distress in others.

    The Way to Healthier Helping

    As the authors speculate, “Helping should be most common among people who are able to maximize compassion while minimizing distress.” Previous research has found that cultivating mindfulness—the moment-to-moment awareness of thoughts, feelings, and surroundings—can lead to greater compassion. But what specific components of mindfulness predict real-world helping behavior? In other words, what skills could we develop that would make us more likely to help each other out?

    The study examined two mindful traits—a focus on the present moment (aka, “present-focused attention”) and a non-judgmental acceptance of thoughts and experiences (“non-judgmental acceptance”). Cameron and Fredrickson assessed the mindfulness of 313 adults, asking if, for example, they “pay attention to how my emotions affect my thoughts and behaviors” or often criticize themselves “for having irrational or inappropriate emotions.”

    The researchers confirmed their hypothesis: Present-focused attention and non-judgmental acceptance both predicted more helping behavior … Mindful participants were more likely to experience emotions like compassion, joy, or elevation while giving help. That could mean that they just felt better when helping others, which could lead them to engage in more helping behavior in general.

    Next, the survey asked if they had recently helped someone out. If they had, participants answered questions about how they felt while helping. Did they feel positive emotions like gratitude, hopefulness, inspiration, or joy? Or did they have negative ones, like irritation, contempt, disgust, distaste, guilt, or nervousness?

    In analyzing the answers, the researchers found that 85 percent of participants had engaged in some kind of helping behavior during the previous week, like listening to a friend’s problems, babysitting, giving someone a car ride, donating to charity, or volunteering. In the process, they uncovered some incidental but interesting facts:

    • Men were marginally less likely than women to report engaging in helping behavior;
    • Age did not predict helping; and
    • Participants with higher income were more likely to report helping others.

    However, the biggest predictor of helping behavior had nothing to do with these demographic traits. In fact, the researchers confirmed their hypothesis: Present-focused attention and non-judgmental acceptance both predicted more helping behavior. This link between mindfulness and helping might be traced to the fact that the mindful participants were more likely to experience emotions like compassion, joy, or elevation while giving help. That could mean that they just felt better when helping others, which could lead them to engage in more helping behavior in general.

    What Makes Us Want to Keep On Helping?

    The study also revealed a scientifically important nuance: Participants who scored higher in present-focused attention were more likely to experience positive emotions—and participants high in non-judgmental acceptance experienced fewer negative emotions, like stress, but weren’t necessarily more likely to experience more positive emotions. In other words, acceptance may only clear the way for helping; it’s the present-focus that could actually make the helping an emotionally rewarding experience. Together, the takeaway seems to be that approaching these situations with mindfulness helps us feel good, or at least better, about extending ourselves in service.

    Insights from this study have obvious practical implications for teaching helping behavior to children. This line of research could also help people in helping professions who are at risk for burnout, or people whose mental illnesses make it hard for them to connect with others.

    The study also carries hugely helpful implications for the rest of us, because anyone can feel worn down by helping other people. There’s an invitation to look at our motivations for stepping in, our boundaries and limitations and need for real rest. And there’s an opportunity to enter into opportunities for service with deeper compassionate attention and an open heart. Isn’t it nice to know there are ways we can help ourselves feel better when we do something nice for someone else?


    A version of this article originally appeared on Greater Good, the online magazine of UC Berkeley’s Greater Good Science Center, one of Mindful’s partners. To view the original article, click here.



    Source link

  • Mindfulness Practices to Get Back in Touch with Your Body

    Mindfulness Practices to Get Back in Touch with Your Body

    Shift from a “fix it” mindset to more kindness and acceptance with these practices to get back in touch with your body.

    One thing I’ve noticed in my classes and retreats recently is people are struggling—not just with their minds during meditation, but their bodies. It’s a conflicted relationship.

    Mindfulness teaches us to keep coming back to the present moment as we experience it in the body, like the breath in the mindfulness of breathing meditation. It’s good to remember that the body is always in the present moment.

    In a recent yoga class I attended, the teacher, when she moved us through the poses, used the term “today’s body.” She didn’t’ say your body or even the body, but today’s body. I liked the unexpected playfulness of that expression. Immediately it made my body feel more acceptable, less personal, and at the same time more connected with the other people in the room—and their bodies. We all have a “today’s body.”

    So many of us struggle with our body: the way it looks, the way it is built, the way it “performs,”—or doesn’t. I see that all the time in the classes I teach. “I’m not flexible” or “I’m too fat”, “I’m too old,” “too sick,” “too ugly” “too clumsy,” “too messed up,” “too…”. We are not doing so great with appreciating—or at least accepting—the body.

    Let Go of the Inner Critic

    When we give up the identification of “I, me, mine” with our body for even just moments at a time, something miraculous can happen. We can relax. We can ease up. If the body is not personal, not “mine,” then I can release the idea that it’s entirely in my hands to change what I don’t like about it. Then my body is not “my fault” and I can release for a moment the felt responsibility to fix it. As soon as I can let go of that, I can open up and my body awareness and perception can change significantly.

    But, you might say, the term “today’s body” is too impersonal and makes the body into an object. Don’t we want to try to love our body more and be more in tandem with this body?

    Yes, absolutely. And yes, the idea of “today’s body” is impersonal. That is actually the point. Think about it this way: What happens to my experience when I take it so personally? If I love my body, that’s not really an issue. But what if I don’t? That can make me feel like a failure, that I can’t change whatever is bothersome in this moment. It can be as simple as not being able to do a forward bend in a way that the other people in the class can do or as difficult as having a chronic health challenge or simply hating one’s body or certain body parts.

    Even if my body hasn’t changed one bit by tomorrow, the flow of body sensations and my mood will have. They never stay exactly the same.

    I can take care of “today’s body” with a lot more tenderness and forgiveness. Or at the very least I can tolerate it being the way it is. And since it’s only “today’s body” and not “forever’s body” I can practice just for today. I can practice body awareness just for this moment and not worry so much about how it might be tomorrow or next week or what my mind happens to think about my “forever body.”

    When we use the element of time in our experience we open up to the truth that perceptions change. The way I feel right now is probably not the same as I felt yesterday or I will feel tomorrow. Maybe not even like I felt 10 minutes ago. Even if my body hasn’t changed one bit by tomorrow, the flow of body sensations and my mood will have. They never stay exactly the same.

    As we practice mindfully with the idea of today’s body we can see more clearly that everybody has “today’s body.” We all share that. And that might make us feel more connected with the other people around us.

    Mindfulness Practices for Loving Your Body

    You can do these practices for “today’s body” sitting or lying in a relaxed way or as part of your regular meditation. These practices can greatly change the way you experience your body and may even lead to serious body love. Give it a try!

    • Awareness: This is “today’s body.” Feel into the body as it is right now. What’s that like?
    • Reflection: Every human being has a body (and so does every animal). This is what it feels like to have a human body. Or a male or female body. Or a gender fluid body.
    • Loving-Kindness: Use a sentence or two that resonate with you. For example: “May this body be happy and at ease” or  “May these legs be happy and at ease”.
    • Gentle touch: Try touching the body with kindness, like simply putting a hand on the body part you are practicing with. We are hard-wired for supportive touch and often that can get the message of kindness and support over like nothing else.

    Adapted from Kristin Neff’s Mindful Self-Compassion Break

    For a guided audio of a loving-kindness body scan visit Christian Wolf’s website.



    Source link

  • We’re Hardwired to Doubt—And It’s a Good Thing

    We’re Hardwired to Doubt—And It’s a Good Thing

    Doubt helps us avoid acting on every passing idea which can prevent us from participating in certain types of risk.

    The post We’re Hardwired to Doubt—And It’s a Good Thing appeared first on Mindful.

    Source link

  • A 12-Minute A Meditation to Get Curious About Your Cravings 

    A 12-Minute A Meditation to Get Curious About Your Cravings 

    This guided meditation helps your get curious about your cravings so you can break free from unhealthy habits.

    It’s normal to want to overcome those habits that aren’t serving you. But what happens when you get curious about your cravings instead of just trying to willpower your way out of them?

    We often imagine that our actions are the result of choice and awareness, which means that we can be extra critical of ourselves when we’re struggling with habits that aren’t serving us. But researchers in the science of habit and craving have found that much of our decision-making process is the result of unconscious neuro-chemical loops that reinforce themselves over time. 

    In this meditation, author and researcher Judson Brewer introduces a thoughtful way to bring genuine awareness and choice back into the equation when cravings arise. 

    This guided meditation was recorded live at the Center for Mindfulness at the University of Massachusetts Medical School

    • First, find a comfortable position. We can begin just by settling into a comfortable posture, whatever that posture is for us right now.
    • Now, tune into body sensations. Check in with your body. What does your body feel in this moment — are you holding tension in any places? Perhaps checking in with the feet and other touch points: the knees, the hips, our hands, our shoulders. Even this breath, breathing itself. Just being really curious: What’s alive for us right now in our bodies.
    • Name the cravings in your mind. For the next few minutes we’ll play with working with cravings. Once we’re settled and anchored in this body, just bring to mind something that really gets our juices flowing, whether it’s a food or something else we really like. We’re also bringing to mind those itches that we feel like we have to scratch. Many of us that are in “Inbox Zero,” which is this constant race to keep our inboxes and our e-mail accounts as small as possible. We can bring this to mind: What does it feel like? When I opened up my computer and I have 58 new e-mails in the last hour. So whether it’s something pleasant, or whether it’s something unpleasant that we feel like we have to deal with, just bringing that situation to mind. Really checking in to see what this urge to do something feels like in our body; this urge to hold onto the pleasant or the urge to make the unpleasant go away.
    • Now, notice how the craving shows up in your body. As we identify where it is in the body, we can dial up the curiosity. What does it feel like? Perhaps even naming to ourselves the physical sensations that are most predominant. We can even explore how this feeling shifts and changes as we bring this curious awareness to it. We can even dial up the curiosity a little bit more. If we had to pick is it more on the right side or the left side of our body? Is it more in the front or the back of our body? And what happens simply by curiously exploring where it is? How long does this sensation last? Is one sensation replaced by another that becomes more predominant? And if we notice that the sensation is fading away that was brought up by imagining that food or the e-mail inbox.
    • Notice what it feels like now just to rest in awareness in the body. Notice what it feels like to know that we can become aware of these sensations — That we don’t have to be slaves to our cravings, we can explore them with curiosity, moment to moment.
    • Finally, explore any other urges or cravings that surface. For the next few minutes. Simply resting in awareness of our bodies. Being on the lookout for these urges: Urges to get lost in fantasies or those urges to beat ourselves up over something that might have happened earlier in the day or in the week. Just diving right in. Exploring. Holding each sensation with this kind, curious awareness.

    This guided meditation provides additional information to a feature article titled “Constant Craving” which appeared in the April 2018 issue of Mindful magazine.



    Source link

  • How I Stopped Terrorizing Myself

    How I Stopped Terrorizing Myself

    I’m standing on stage in front of 150 people, the spotlight bright in my eyes, the microphone solid in my hand. Their faces stare up at me, expectantly. I’m there to tell them a story. For a lot of people, being on stage in this way is a nightmare. Stage fright can make your heart pound, your mouth go dry, your limbs quake. But not me. I’m comfortable here. My worst nightmare awaits me later, at home. It’s also what I’m on stage to talk about.

    “For decades—my whole life, practically—I’ve lived with a persistent, debilitating fear of being murdered in my bed,” I tell the audience. They laugh uproariously. They’re not being insensitive—I’m telling it funny. That’s how I always tell it. I run through the list of ghosts that haunt my overactive imagination: Sasquatch, vampires, Adolf Hitler, the Loch Ness Monster, Jesus—that crown of thorns, all that blood—those phantoms of my childhood. Then the Boston Strangler, Ted Bundy, the Zodiac Killer—the true-crime menaces of my late-night adolescent reading. Fear has been my constant companion for as long as I can remember.

    It’s not totally surprising. I was a girl in the 1970s and ’80s in southern Ontario. I read the newspaper every day from the age of nine or ten, and my mother’s magazines—Family Circle, Women’s Day—and they were all always cover-to-cover, it seemed, with violence against girls and women. Kids my age disappearing from the hallways of their apartment buildings, or last seen on the subway heading downtown to a movie with friends. Women like my mother followed through parking lots, pulled into vans, when out for a walk, flagged down
    to help someone in need, and then never heard from again. I learned to walk with my keys threaded through my fingers. I read conflicting advice on whether to fight or submit. When my hair was long, I learned to keep it tucked into my coat so it couldn’t be used to apprehend me from behind.

    Fear has been my constant companion for as long as I can remember.

    Some of that fear was caution, and self-preservation, I guess. It was the water I was swimming in—misogyny and men’s violence against women was baked into the society in which I grew up, from the news headlines, to the murder mysteries my mother read, to the movies and television shows we all watched. But that fear also flicked a switch in me that was hard to switch off. I became hyper-alert.

    ’Fraidy Cat

    Looking back now, I can see I was living with anxiety from the time I was small. We didn’t call it that, then. We called it oh don’t be such a baby, and she’s afraid of her own shadow, and don’t be ridiculous. And to be fair, a lot of what I was afraid of was utterly ridiculous. Parked cars (they could become moving cars at any moment!), our furnace room (likely last known location of Sasquatch), a picture of a marble bust in a book (I can feel that statue watching me). As a lifelong writer, my imagination was my best friend. It was also, it seemed, bent on terrorizing me. And I was helpless before its infinite power.

    I knew how to make it funny, though. And I did that, in the daylight hours. The story of my fear became one of my funniest set pieces, one I returned to again and again, especially once I learned, later than is comfortable to admit, that not everyone is paralyzed by fear at night. When I realized that this fear was unusual, I went to town, pulling out every formative experience that solidified my terror. I’d gotten up to pee one night when I was seven or eight, and, half-asleep, collided with my father who was making the rounds of us kids, ensuring we were safe and sound before he and my mother turned in. Scared the daylights out of me.

    The night I’d stayed up, home alone at the age of 17, reading about the Zodiac Killer, too scared to go to sleep till I got through the story, and utterly uncomforted by the inconclusive ending—the Zodiac Killer was still out there! What if he was in Mississauga, Ontario, in my boring, quiet neighborhood? What if he was outside my very house right now! Is that the sound of the front door easing open? Footsteps on the staircase? (Never mind the contortions of logic, the self-centering acrobatics involved in the dark fantasy that this infamous murderer would target little old me.) I lay in my bed and shook. A figure at my bedroom door, barely visible in the first streaks of dawn. I opened an eye. My father, again. He and my mom and my younger siblings had been on a road trip and decided to drive all night for home.

    Here, I feel I should say a word about my father: He was gentle and smart, stubborn and fair, capable and wise. I loved him and he loved me. I was never afraid of him. But he did have a way of being in the wrong place at the right time.

    On stage, the crowd loved these stories, laughing and gasping at all the right moments. But lately, I’d had the sense that maybe this fear of mine wasn’t hilarious. I’d been telling two friends about it, in my jokey way, and they looked concerned. “It’s OK!” I said. “It’s hilarious!” But their reaction stayed with me. Maybe it wasn’t hilarious—or at least, maybe that’s not all it was.

    After the show, women found me outside the venue to tell me how much my story resonated. They, too, were afraid of being murdered in their beds, and they were so glad to know they weren’t alone. It was worth it, I thought, and I floated home on the wave of praise and belonging. I had my best night of sleep in a long time, no fear, even though my spouse was out of town and I was alone in our three-bedroom house.

    The next night, though. Wow.

    Fear Itself

    It started early, before darkness had even truly fallen. I worked from home, alone, with no fear during the day. I taught creative writing to my students as the sun set. The parents of one of my students had been in the audience the night before, and the dad made a weird comment at pickup time. The switch in my mind flicked to High Alert. When the students and parents cleared out of my living room I noticed the little twinkle lights I keep along the mantel in winter were switched on—and I hadn’t done it.

    If this were a television drama, the violins would be layering in tension. The Fear had me and it wasn’t going to let up.

    In bed that night I reminded myself I’d checked the doors and they were locked. My mind imagined a patient murderer, lying in wait for me. I lay in bed, solid with fear. I held my breath. Every sound magnified. The absence of sound untrustworthy—surely the calm before the violins returned.

    I’d doze, then wake, heart pounding, was that a sound? What was that sound? The front door easing open? The back? Someone coming in the kitchen window? Is there someone in this room? My eyes strained to tease out the strands of darkness that surrounded me.

    This was a familiar routine. It was my nightly opera. I tried to talk myself out of my fear: Don’t be ridiculous.

    What would that even look like, a life without this persistent, pervasive fear?

    This is the most egotistical fantasy ever. You think you’re such a good catch for a murderer that he’d wait till you’re tired of watching Netflix, done puttering around the kitchen, finished reading your book? It’s absurd. Illogical. Most people do not get murdered in their beds. Go to sleep.

    Surprisingly, my stern litany of self-talk did not result in restful sleep. Most nights, I would eventually fall into uneasy slumber. But this night was different. This night, the terror wouldn’t let me go. And I did what I had never done before.

    I clicked the light on. Heart pounding with fear and shame, I pushed a heavy piece of furniture across our bedroom door and I got back in bed.

    I read my phone. I read a book. Nothing worked, and I felt terrible, like I had failed. And I was still sleepless, and terrified.

    Later, I told a friend, who happens to be a therapist, about the experience— about telling the story on stage, and the frightening night that ensued. She nodded. “If you ever want to put that down,” she told me, “I know someone who would be a great match for you.” Put it down, I thought. Is that an option? I could just—put it down? What would that even look like, a life without this persistent, pervasive fear? I had only ever thought of The Fear as something to suffer. The idea that I could talk to a therapist about it and be free of it felt as outlandish
    as the idea that an evil version of the Count from Sesame Street was behind the door of the bathroom of my childhood home.

    Finding Comfort

    I tried not to treat Debbie’s office like the stage at the Seahorse Tavern, but my tales of night terror have been so often told I can’t help falling into funny-storytelling mode. “I’m pretty sure it’s sound coming from my own face, every time,” I told her. “Snoring, grinding my teeth. I wake myself up and wait for the sound to reoccur, but because the sound originated with me, it never does, and then I’m just anxious and alert.”

    “I also wear corrective lenses,” I told her, and so I can’t see much at night.

    “So, you’re vulnerable,” she said. I agreed.

    “I don’t know how to solve for that,” I told her.

    “It’s not something you solve,” she said.

    Oh.

    Then she said: “Tell me about the murder.” And I said: “Oh, the murder doesn’t matter.”

    My therapist is a cool customer. She nodded. “Then what are you afraid of?”

    I thought about all the possible answers to that question. “Terror. I’m afraid of being terrorized.”

    She nodded again, and she looked at me, her face soft and expectant.

    “Oh,” I said. The edge of an idea began to reveal itself. “It’s me.”

    For so long, I had been so afraid of terror that when the realization finally dawned it felt like a new day breaking. “I am terrorizing myself,” I said. “I am doing it to myself.”

    Debbie’s prescription was that I find a comfort object, something I could reach for in the night when The Fear started to prickle up my back. Again, I was struck by the novel idea that com- fort was an option. “What have you been reaching for?” Debbie asked.

    “Mostly logic,” I told her, “and stern self-talk.”

    “And how’s that been going?” “Here I am,” I said.

    Vulnerability and Me

    That afternoon, my spouse left for a two-week tour. I was once again home alone, with all my vulnerability, which I was trying to think of as a feature, rather than a bug. (Most people don’t get murdered in their beds, I’d told Debbie. But some do, she had replied, in a way that was oddly comforting and affirming, allowing me to acknowledge my fear and the role it had played in trying to keep me safe, instead of trying to shame me out of feeling it.) When I returned home from running errands, I instinctually said aloud, as I came in the front door, “Ah, my cozy home.” This allowed me to feel comfortable, rather than to immediately begin worrying that there might be a murderer lurking in the basement. And later, when I went up to bed, I pulled back the blankets and murmured, “Ah, my cozy bed.”

    But sometime after sleep came, I was awake again, startled by a close sound. Probably my teeth clicking against each other, I thought, though I already felt the creeping fingers of fear prickling up my back. I knew what would come next—the lid would fly off my imagination and I’d be in for it. So I took a deep breath. I paused. You have a choice, here, I told myself. You can choose terror, or you can choose something else. I breathed again, curled over onto my side, and patted my own heart with my hand. Out loud, I said, “You deserve to
    have a peaceful sleep, and pleasant dreams.” And then I closed my eyes and had both.

    When I tell this story now, I still tell it funny—it’s my preferred mode. But I tell it, too, with a sense of wonder at the power of self-compassion, and how it has replaced fear as my nighttime companion.

    The addition of self-compassion to my nighttime routine has occasioned a spillover into the daytime part of my life, too. Though stern and logical self-talk is still my first go-to, being kind to myself in the grip of night terror has allowed me to take another look at how I address myself during the day. And while the day-side shift is slower, when I remember to give myself the choice, I choose self-kindness every time—and that makes for better days, along with easier nights.

    Befriending Fear: Working with Worry and Anxiety 

    The fear-response is a powerful emotional and physiological reaction that can be triggered by more than just an imminent physical threat. In this excerpt from his book The Mindfulness Solution,  Ronald D. Siegel, PsyD, explores the human response to fear, and shows us how mindfulness can help manage it.
    Read More 

    • Ronald D. Siegel
    • March 3, 2011

    What Are You Afraid Of? 

    Public speaking is one of the most common fears people experience. Explore this mindfulness practice for conquering those butterflies in your stomach—without picturing the audience in their underwear. [Podcast]
    Read More 

    • Dacher Keltner
    • July 3, 2018



    Source link

  • Where To Start When There Is So Much Suffering

    Where To Start When There Is So Much Suffering

    Let’s face it: Things feel incredibly hard right now. Of course, there are always difficulties and challenges, but particularly at this moment, I find myself heartbroken, overwhelmed, and angry more often than usual. Maybe you can relate?

    Perhaps like you, I am at a loss for what to do to address the suffering around me at this time. There is heartbreak, struggle, anger, fear, and despair in our homes, communities, and on the news and social media. Though there are some things we can do and action we can take, often much of this suffering is beyond our capacity to control.

    Self-Compassion Works for Collective Pain, Too

    When it starts to feel like too much to bear, I find myself wondering how to be with it all. How to be with the heartbreak, the suffering, the difficulties inherent in life. In my experience and work, I have found that one of the most helpful ways to navigate these challenges is through self-compassion. 

    Of course, self-compassion is a powerful ally when we are personally experiencing a difficulty. But self-compassion is also a powerful internal resource we can draw on in response to the suffering of others. Even if it is someone we don’t know, our hearts are touched when others are struggling. That is why it is essential to start with ourselves so that we can respond from a place of love and care, rather than fear, despair, frustration, or anger.

    So, what is self-compassion? Imagine if a dear friend was struggling with something, and then consider how you would respond to them. Now, gently turn that care, warmth, and kindness toward yourself; that is self-compassion.

    In the research, self-compassion is shown to have many benefits, including increasing resilience and optimism as well as decreasing anxiety and depression. It helps us hold suffering, both our own and that of others, more spaciously and with tenderness and warmth. The ability to offer ourselves compassion helps buffer the emotional distress that can accompany the empathetic response.

    Though self-compassion doesn’t necessarily fix the problem, it does invite a deeper calm and clarity as we approach it, because we tend to make wiser choices when we feel cared for. Caring for ourselves, especially when things are hard, enhances our capacity to navigate those difficulties and is a skill that we can learn and access readily.

    Practices You Can Try Today

    These practices work to strengthen our awareness and compassion, which can  help us avoid the extremes of being either overwhelmed or numbing out.

    One For Me And One For You:

    Based on the giving and receiving compassion practice from the Mindful Self-Compassion Program, the “one for me and one for you” practice can be tremendously helpful when we are feeling overwhelmed by the suffering of others. With a little repetition, it can even be accessible in the moment when encountering someone who is struggling.

    Bring to mind someone, even a group of people, who you know are suffering. This could be someone you know personally or hear about on the news. Now, check in with yourself and see what would best support you in being with their struggles as much as possible. It could, for example, be patience, calm, strength, or acceptance. Bring your attention to your breath and consciously offer that to yourself on the inhale and gently release on the exhale.

    After a few rounds, and if it feels right for you, you may now consider what they most need—they may have even voiced this need. It may be the same thing you need or something different. Continue to take in for yourself what you need on the inhale and offer them what they need as you exhale. You can even let go of the specific words and simply say to yourself, “One for me, and one for you,” as you continue to focus on your breathing.

    Kind Touch:

    Offering yourself a tender and gentle touch is one of the easiest ways to access self-compassion. Try putting a hand on your heart, holding your own hand, gently touching your cheek, or rubbing your arms like a gentle self-hug. Though it may initially feel awkward, research shows the benefits of this practice. Just as we might reach out to hug a friend or gently touch the arm of someone in need, we can also offer this loving, caring touch to ourselves. This kind touch releases the chemicals that support comfort, care, and connection, giving our body the message that we are safe and cared for in the moment.

    Of Course…Honey Practice:

    This phrase integrates the three aspects of self-compassion—mindfulness, common humanity, and self-kindness—used in the Mindful Self-Compassion Program. When you are struggling with something, you can say to yourself, “Of course, this is hard, honey,” or “Of course, you are scared, honey,” or “Of course you feel sad (angry, overwhelmed…), honey.” Saying the words “of course” as part of this phrase acknowledges our common humanity, that anyone in our circumstances could feel this way. Feeling like this is simply part of being human. Naming the emotion is the mindfulness aspect of the phrase, and using the term ‘honey’ (or another term of endearment) is an expression of self-kindness. I often use this phrase, usually with my hand on my heart, and have found it to be invaluable, especially when caught in a moment of intense reactivity.

    Start Where You Are, and Go From There

    If you are feeling heartbreak, fear, outrage or anything else in response to the depth and breadth of suffering in the world (or in your own life), start right where you are. Take a moment to care for your own heart and mind before responding to the world, which so desperately needs our loving presence.



    Source link

  • A 12 Minute Meditation on Our Relationship to Thoughts

    A 12 Minute Meditation on Our Relationship to Thoughts

    Meditation teacher Vinny Ferraro offers a practice to notice our relationship to thoughts: to see them clearly as they arise, gently note them, and return to the breath and body.

    The nature of the mind is to make thoughts. All day long, mostly without our even noticing, the mind is generating thousands of thoughts. What is our relationship to thoughts? Not only does the mind have a mind of its own, but, literally, we can have thoughts about not having thoughts. All of this is completely independent of our own doing.

    It’s very easy to villainize thought as some kind of enemy of practice. We get in our heads that if there were no thoughts we would be at peace, but even that’s just another thought.

    It’s very easy to villainize thought as some kind of enemy of practice. We get in our heads that if there were no thoughts we would be at peace, but even that’s just another thought. So, we’ll be using a noting practice, where we practice seeing thoughts clearly as they arise, gently noting them, and returning to the breath and body. If there is no mindfulness of mind, we live in a world completely defined by our thoughts. Here, we let go of that orientation and just see things as they are. We still hear the internal talk, we still see the images, but we know them as phenomena. We see their impermanence.

    If we look, we may see how often our thoughts include judgment, fear, grasping, or just arguing our point of view. When we see how compulsively these thoughts repeat themselves, we begin to understand the circular, repetitive nature of thought. So, this training in awareness is a training in wisdom.

    A Meditation on Our Relationship to Thoughts

    We can’t stop thoughts from arising but we can stop getting lost in them. Here we can see our views, our thoughts, our worries, as only one part of a much larger story. As we begin this session, feel your body and allow yourself to arrive. This is the practice of kind awareness. Allow the breathing to be natural, easy. See if there’s a sense of relief that you don’t have to make anything happen or stop happening.

    Just simply note when thoughts arise. When you notice thoughts arise, gently note: “planning, planning,” or: “judging, judging.” We’re not noting things so that we can change them, we’re just turning toward this phenomenon and noticing thoughts that usually fly under the radar, just like the light little whisper. We don’t usually feel their impact; most of the time, we’re not even aware that they’re there and the next thing you know we’re carried off. So, we don’t want to be lost in the dream of our own mental activity.

    Don’t “quiet” your thoughts. You don’t have to control thoughts or quiet them down; we just want to be aware of them as they arise, because any moment we’re aware of them, we’re not lost in them. You can think about it like we’re sitting in a movie theater, and there are images and voices projected on the screen of the mind, but we’re witnessing this phenomenon instead of being seduced by it. This frees up a lot of our awareness, when we don’t have to chase every thought, so we can see the well-worn patterns of the mind and begin to recognize some of the themes that we’re working with.

    Note thoughts without empowering them. Note thoughts without indulging or empowering or needing to suppress or avoid them. This way, whatever arises is known and allowed to simply pass through. Thought bubbles are touched lightly, their content completely irrelevant—they are just another object.

    Rest in your body. Here we are resting in the body, aware of sensation, watching thoughts come and go, and yet we remain. As things pass through the mind, be open and empty. This is a being, not a doing, so we don’t have any need to search for something to note. But as thoughts are known, gently note them. Lightly touching thoughts, not lost in content, not trying to figure it out, but resting in the witnessing of what is naturally unfolding. The practice is to keep noticing, not by bearing down on thoughts or drilling into them, but by resting in your intuitive awareness and opening up your field of attention to include thoughts. Thoughts are so prevalent, they are a worthy anchor for a meditation.



    Source link