Category Archives: Teaching Mindfulness

Learn From the Founder of Mindful Awareness in Body-oriented Therapy (MABT)

By Cynthia Price

Cynthia Price, PhD MA LMT is a Research Associate Professor at the University of Washington in Seattle.  Shestudies Mindful Awareness in Body-oriented Therapy (MABT), an approach she developed to facilitate body/interoceptive awareness and related skills for self-care and emotion regulation.  She has clinical and research expertise working with people who are disconnected from their bodies due to trauma, chemical dependency, chronic pain or other life stressors.  Director of the non-profit Center for Mindful Body Awareness http://www.cmbaware.org/ she is involved in training clinicians in the MABT approach and implementing programs, particularly for underserved populations, to help make somatic awareness more available to more people.

Interoceptive awareness – the awareness of inner body sensations – is integral to mindfulness practice.  Most often, in mindfulness classes and practice, people engage in interoceptive awareness by attending to the sensation of their breathing or by engaging in a body scan.  Learning to become aware of how one feels inside is critical for gaining access to emotions, the link between emotions and physical sensations, and having an overall embodied sense-of-self.  Likewise, learning to integrate mindful attention to bodily experience in daily life can enhance regulation and self-care.

However, mindful attention to the body is not easy for everyone.  This tends to be particularly true for people who are unfamiliar with the practice, those who have high levels of stress, and those who may avoid awareness of their inner body sensations due to physical or emotional pain, for example those with a history of physical and/or sexual trauma. For some, individualized assistance in a safe therapeutic relationship is needed to develop interoceptive awareness as well as the capacity for sustained attention to internal experience. Mindful Awareness in Body-oriented Therapy (MABT) was developed to explicitly teach fundamental interoceptive awareness skills and to develop the capacity for sustained attention to interoceptive experience. The MABT approach grew out of Cynthia Price’s clinical work with people who were seeking emotional awareness and healing but were disconnected from their bodies. In more recent years, research findings highlight how helpful the MABT approach can be for reducing mental and physical health distress and for increasing emotion regulation.  As one research participant wrote about learning this approach:  “I tried meditating over the years and I was never able to concentrate. With MABT, I was able to slow my mind down and then follow what she (the therapist) was saying, concentrating on a body part, and what I was feeling and afterwards talking about that. Eventually, I learned to do that by myself. This is why I thought this approach was amazing because it taught me to meditate. Now I meditate every night. The difference is having someone lead me into learning how to do it first.’’ 

Join Cynthia Price and her colleagues for the Mindful Awareness in Body-oriented Therapy (MABT) professional training, April 28 – May 7, 2018 at Joshua Tree Retreat Center, Joshua Tree, CA. Mindful Awareness in Body-oriented Therapy (MABT) is an empirically validated 8-week intervention that combines manual, psychoeducation, and mindfulness approaches to teach interoceptive awareness and related practices for self-care and regulation.  To learn more, listen to the Liberated Body podcast in which Cynthia describes the MABT approach:  https://www.liberatedbody.com/podcast/cynthia-price-lbp-060

References:

  • Price, C. & Smith-DiJulio, K. (2016). Interoceptive Awareness is Important for Relapse Prevention: Perceptions of Women who Received Mindful Body Awareness in Substance Use Disorder Treatment. Journal of Addictions Nursing, 27 (1): 32-8. PMC4784109.
  • Price, C., Wells, E., Donovan, D., Rue, T.  (2012). Mindful Awareness in Body-oriented Therapy as an Adjunct to Women’s Substance Use Disorder Treatment:  A Pilot Feasibility Study.  Journal of Substance Abuse Treatment, 43: 94-107.
  • Price, C., Taibi, D., Smith Di-Julio, K., Voss, J. (2013). Developing Compassionate Self-Care Skills in Persons Living with HIV: a Pilot Study to Examine Mindful Awareness in Body-oriented Therapy Feasibility and Acceptability. International Journal of Therapeutic Massage and Bodywork, 6(2): 1-11.
  • Price, C., McBride, B., Hyerle, L., Kivlahan, D. (2007).  Body-oriented Psychotherapy for Female Veterans with PTSD Taking Prescription Analgesics for Chronic Pain: A Feasibility Study.  Alternative Therapies in Health and Medicine, 13(6):32-43.
  • Price C. (2005).  Body-Oriented Therapy in Recovery from Childhood Sexual Abuse:  An Efficacy Study.  Alternative Therapies in Health and Medicine, 11, (5): 46-57.

 

 

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Navigating Aortic Valve Replacement (AVR) Surgery with mPEAK and Mindfulness

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Read this very personal story from a recent mPEAK participant and Join Pete Kirchmer for the next mPEAK 3-Day Intensive March 11-13, 2017, UC San Diego Center for Mindfulness, San Diego, CA.

By William R. Matthews, MA, LPC

Medical literature contains numerous references proclaiming the benefits of meditation and mindfulness on cardiovascular health and pain management. But to me, these were merely academic case studies, as I had not personally known anyone who had successfully used mindfulness to manage through a major medical procedure. That is, until August 17, 2016, when I had aortic valve replacement surgery.

I need to back up a moment. In March of 2016 I participated in the three-day mPEAK intensive that included six weekly one-hour conference call follow-ups. For me the follow-up sessions were critical for integrating the didactic and practice sessions taught in the three-day into a consistent meditative practice. mPEAK was my first hands-on experience with mindfulness. At that point in time, I had been aware for several years that I had a bicuspid aortic valve that would “eventually” need replacement (in fact it kept me from fully participating in the five-mile mindful walk that is part of the program), but there had been no discussion of surgery with my primary physician or cardiologist. Two months after returning from mPEAK, my new primary care physician sent me for an ultrasound of my heart. The results indicated significant blockage of the aortic valve, and that started the ball rolling for surgery “as soon as possible.”

When a date for surgery was set, I emailed mPEAK ccf9e-headshot2program director, Peter Kirchmer, asking if he could provide me with additional mindfulness resources on pain management, since that seemed to be a big concern connected to surgeries. In response, Pete wrote “Forget about additional resources. You have everything you need already. Just continue developing the skills you already have.” Wise counsel indeed. So I loaded up my iPod with all the meditation files mPEAK had made available to us on its website, added John Kabat-Zinn’s Mindfulness Meditation for Pain Relief, and a few other meditations. I played these every evening before bed, in the waiting lounges of airports, and in my office sharing them with my clients. Ultimately, my iPod was headed with me to the hospital.

The night before surgery I slept soundly without the benefit of any sleep aid other than my meditation-filled iPod. I arrived at the hospital at 5:40 AM surgery day and was taken back to pre-op shortly thereafter. The nurse remarked that my blood pressure showed no signs of anticipatory anxiety.  I too was surprised at how calm I was considering someone was about to cut my chest open and mess with my heart. I told the nurse about my mindful preparation and she asked a lot of questions of interest to learn more. A brief chat with a family member, a friend and a short prayer from the rector of my church was all I remember before waking up almost six hours later.

I awoke in recovery to see the same three faces that I had left there that morning. After a few minutes I was taken to cardiac ICU. A nurse and a member of the physical therapy team armed with a pillow were waiting for me. The PT announced that she was there to help me get into bed by “leaning into my pain and clutching the pillow” as my incisions were on the right side along with two chest tubes. Even in my post-anesthesia fog, my mind went immediately to a body scan, noting that my left side was incision- and tube-free. I also made a mental note that at home my bedroom is set up so that I can only get into bed from my left side. I got up off the gurney without assistance walked around the end of the hospital bed, sat down and got into bed on the left side of the bed without assistance (with minimal pain) and said, “I think I’ll do it this way instead.” The PT could only respond, “I guess that way’s OK too.”

The nurse waiting her turn with me announced that she was there to help me with pain management. She advised, “The key to pain management is staying ahead of the pain.” I interpreted that to mean don’t wait until the pain gets bad, keep taking your medication. At that point my mind recalled an activity from mPEAK where we were asked to insert a hand up to mid-forearm into a bucket of ice water and keep it there until the pain started to hurt. Most people removed their hands from the buckets in under a minute. The teachers explained that a large part of managing pain is changing our relationship to the pain. After sharing techniques and mindsets for doing so, we were given the opportunity to try immersing our hands into the ice water again. Most everyone were able to keep their hands in the ice water for considerably longer the second time around. With this recollection I informed the nurse of my plan – to measure my pain on a scale from 0-5 every hour or so, and if the pain number was not any higher than the last “reading” I wouldn’t be asking for pain medication. I received medication for pain only twice: 1) shortly after arriving in the ICU and 2) later that day when they removed the chest tubes. By the next morning, the day after surgery, I had discontinued all pain medication for the remainder of my hospital stay.

Prior to my surgery, my cardiologist and cardiac surgeon both agreed that I would need to go to a rehab facility “for at least a week” after being discharged from the hospital because I live alone. However, I created a dilemma for them because my recovery was so quick and complete. The discharge social worker advised me that I didn’t meet any medical criteria for rehab placement. She even had PT and OT evaluate me one more time in hopes of coming up with some reason to get me admitted, but neither could come up with a medical need. So I was discharged after 4-1/2 days, with my doctors agreeing that I could stay with a friend who lived within a mile of the hospital. I had a return visit to the cardiac surgeon four days afterward. At that appointment my cardiac surgeon said I was free to go back home and decide for myself when I would go back to work. I was back to work half-time three weeks after surgery and returned to full-time work the following week.

While I wouldn’t necessarily put AVR surgery in the category of a high performance activity, I am convinced that the skills and tools I learned from mPEAK, played a central role in my recovery.

William R. Matthews, MA, LPC is in private practice with the Great Lakes Psychology Group. Bill works out of GLPG’s office in Clinton Township, Michigan, where he counsels with children, adolescents and adults using family systems, EMDR, Mindfulness and sports psychology approaches. Bill is also a volunteer trainer and curriculum consultant for the University of Notre Dame’s Play Like a Champion Today educational program. Bill can be reached at bill.matt.GLPG@gmail.com.

Join Pete Kirchmer for the next mPEAK 3-Day Intensive March 11-13, 2017, UC San Diego Center for Mindfulness, San Diego, CA.

ccf9e-headshot2Pete Kirchmer is  the Program Director for the UCSD Center For Mindfulness mPEAK (Mindful, Performance Enhancement, Awareness & Knowledge) Program. Pete specializes in coaching his clients in applying the practice of mindfulness to making healthy lifestyle changes as well as improving performance in life, work and sport. For more information about Pete Kirchmer please visit his Mindfulness Based Health Coaching website.

Mindfulness Shines A Light on Anger

by Margaret Cullen and Gonzalo Brito Pons

margaretMargaret Cullen and Gonzalo Brito retrato-gonzalo-argentinaPons, co-authored “The Mindfulness-Based Emotional Balance Workbook. Join them for the Mindfulness-Based Emotional Balance (MBEB) Teacher Training Intensive, April 9-15, 2017 at EarthRise Retreat Center, Petaluma, CA. Mindfulness-Based Emotional Balance is an empirically-supported 9-week psycho-educational group intervention that teaches mindfulness meditation and emotion training.

It’s such a shame to think of how often we deride ourselves, and each other, for being “emotional.” It’s like jumping on someone for breathing. Emotion is a process that is a vital part of being alive. As the pioneering psychologist of emotions Paul Ekman has said, emotion is a kind of rapid, automatic appraisal of what’s going on. It’s influenced by our evolutionary past as well as our personal past, such that when “we sense that something important to our welfare is occurring…a set of physiological changes and emotional behaviors begins to deal with the situation.”

You’ve been endowed with a nervous system that has evolved over thousands of generations in a way that you didn’t choose. By the time you actually realize that you have a mind and a brain, the basic rules of how they work are already in place. The events that trigger our emotional responses are sometimes universal and sometimes personal. Almost anyone would feel fear at the sight of an oncoming car, but only some of us are afraid of hiking down steep trails while others happily scramble down them like a mountain goat. The triggers that each of us carries with us often come from early childhood and can continue quite unconsciously into adulthood.

And opportunities for emotion abound. Remembering, talking about, or imagining a past emotional scene or thinking of future scenarios can trigger emotions. Observing another person’s emotions (even on a TV screen) can elicit an emotional response. Role playing or theater can elicit emotion; and so can seeing an event that offends our sensibilities, like someone talking on a cell phone at the symphony or throwing trash into the street.

One of our most potent emotions—whose inward and outward effects can have disastrous consequences—is anger. In evolutionary terms, its main adaptive function is to remove obstacles that thwart us. When we feel anger, it’s because the primitive brain is trying to tell us something needs to change. We share this emotion with other mammals and even with reptiles. Baby humans come already well equipped with the capacity to get angry. If you hold a baby by her arms from behind, preventing her from grabbing a toy, she will get pretty angry, furrowing her brow, tightening her muscles, trying to move forcefully to get the toy, and perhaps shouting with a squeaky voice. When the baby grows up, she can have an analogous reaction when someone cuts her off on the road, especially if she’s already late for an important meeting! Anger also shows up when you—or others you feel connected to—are treated unjustly, or when someone or something prevents you from meeting your goals and needs.

Regardless of what triggers them, emotional responses can be either functional or dysfunctional. If we automatically swerve from an oncoming car, the fear response is extremely functional. If we’re afraid to leave the house for fear something terrible will happen, we are now in a disorder that is on the very dysfunctional side of fear, a disorder that no doubt is being triggered by an imported script from past trauma.

Until around the 1970s, it was commonly believed that the nervous system was essentially fixed throughout adulthood; that brain functions remained constant and that it was impossible for new neurons to develop after birth. If you were born with a “glass half-empty” attitude, it would be a life-sentence of unhappiness. Neuroscience has changed all that with the concept of neuroplasticity, which suggests that, in reality, human brains are flexible and change through experience. Although there are some fixed rules about what minds and brains can do, it’s also true that there is a space of freedom to respond rather than react that can be cultivated through mindful observation and practice. And in that space, we have an opportunity to work creatively with the dysfunctional aspects and enhance the more functional aspects of our emotional life.

Consciously or not, we’re constantly training our minds and brains to respond to circumstances. By virtue of repetition, our reactions crystallize into emotional patterns and neural pathways, which, in turn, influence the way we perceive reality. This is particularly true when we’re in the grips of a strong emotion, which is sometimes called the refractory period, a period of time when we’re only able to take in information and evoke memories that confirm, maintain, or justify the emotion we are feeling. This same mechanism that guides and focuses our attention can also distort our ability to deal with both new information and knowledge already stored that does not match the current emotion. We can all think of countless examples when we have missed obvious cues or forgotten historical data when we were “blinded” by a strong emotion. It’s not called “blind rage” for nothing.

Blind and Blaming

MindfulnessBasedEmoBalanceWB-CF.inddAlthough it’s quite possible to get mad at ourselves, the energy of anger is generally directed outward and it’s often linked with blame. This tendency to blame, strike out, punish, and retaliate makes anger especially challenging to sit with, and a big source of interpersonal suffering. When we feel anger toward someone, our sense of “self” and “other” gets very solid. In this state, we exaggerate all the negative qualities of the other person and become blind to positive attributes, which in turn feeds the aversion. The complexity and nuance of the other is reduced to a monolithic negative cartoon called “the enemy.”

We often wonder why we’re angriest at those we’re closest to. For one thing, people who know us intimately also know what can hurt us the most. Someone said, “Your family knows how to push your buttons because they actually installed them.” But a less glib reason is that it tends to be safer to show anger to an intimate than to a stranger. You can express aggression to your partner when you’re actually mad at your boss, probably because it’s less likely your partner will fire you. We can be frustrated about ourselves but direct our anger outside. It’s uncanny that we can even get quite angry at inanimate objects—a door, a table, a wall, or a shoe.

And that very fact reveals something that illuminates what’s really happening: although it feels as if the source of anger is out there, the anger comes from within. Other people are just pretending to be the real enemies. In fact, it’s possible to see them as our “patience coaches,” offering us opportunities to explore and tame the anger habit. If everyone was nice and considerate, how could we train in patience, how could we learn to tame our anger?

There’s an old story about a man who was sailing his boat on clear and sunny day, when a dense fog rolled in. Just as he had decided to return to shore, he noticed the profile of another boat coming in his direction. “Keep your distance!” the boatman shouted, concerned about a possible collision. But the other boat just kept approaching. The boatman used all his skills to swiftly shift direction, so there was more room for the other boat. He got really upset when he saw that the other boat changed its own course, now coming directly to him. “Stay out of my way!” he shouted again, but the other boat just kept coming closer, until it finally crashed into his boat.

The man was enraged: “You idiot! What the hell are you doing?!” He got totally worked up and continued his rampage until the fog lifted enough so that he was able to see that the other boat was empty—it was just an old abandoned boat floating downstream. Now he was perplexed and frustrated: To whom could he express his anger? Could he project his anger onto an empty boat? Without a person to blame, it was impossible to keep the story of anger going.

Ask yourself: Do I ever get mad at “empty boats”? If so, where does this anger come from? Where does it go?

Becoming aware of the inner terrain of anger can be helpful in catching it sooner and sparing ourselves and others the hurt and regret that often ensue from acting out anger. To work with anger, we need to see the space between trigger and reaction in order to mindfully look within.

Door Number Four

Anger is tricky because there’s a cost both to showing anger and to suppressing it. Suppressing doesn’t actually solve anything. It only postpones having to deal with anger while it keeps quietly simmering under the surface, wreaking havoc with our bodies. But if we show it, almost invariably we either hurt others or provoke retaliation. Another common habit is unconsciously “feeding” the mind states of anger with our stories of blame and victimization, thereby reinforcing the anger habit.

It’s rare that therapists nowadays advise their clients to act out their anger with real or symbolic others (punching pillows, shouting loudly in an empty room, and so on), partially because brain science has demonstrated that each time anger is expressed it gets rehearsed and strengthened. The idea that if you let your anger out you will reach peace and calm is simply not true—the satisfaction of the discharge will invariably be transient relief. And the anger will be saying, “I’ll be back.”

Most of us know we can get a certain satisfaction or relief when we express aggression. There can be a seductive quality to the anger, and an adrenaline rush, and that’s why it can become a habit, even an addiction. Anger is like a fuel. When we get angry we can feel energized, stronger, bigger—picture an angry cat with a curved spine and raised hair, pretending to be bigger than it is to scare away what it’s actually scared of. However, anger isn’t a very efficient fuel, because it burns hot and costly. It can be quite polluting on the inside and outside, and it’s heavy and corrosive in the system.

Fortunately, there are other options besides the “three doors” of suppression, expression, and unconscious fueling. When insults or obstacles are perceived, it’s normal for an anger response to arise. It’s just our nature and evolutionary history at work. Though we may succeed in becoming angry less often, it will always be a part of our emotional lives and it is therefore critical to learn how to relate skillfully with this challenging energy. As soon as you remember that you’re not just a victim of your anger, that you can actually use it as a path of self-discovery, you can practice being present with the feeling of anger, connecting with it, and allowing its energy to arise and pass away without acting on it or suppressing it.

This is “door number four.”

Don’t underestimate the power of this simple method. As with mindfulness generally, it’s simple, but it’s not easy.

The capacity to work with anger mindfully is not a binary, either-you-have-it-or-you-don’t proposition. It’s a practice that builds gradually, strengthening the muscle of mindfulness in the face of pleasant and unpleasant experiences. Instead of identifying with, rejecting, or being unaware of anger, we can learn to approach it with openness and curiosity, trusting that anger has something to teach us, and that this can be a very productive part of practice.

Anger is not a special problem getting in the way of mindfulness practice. It actually provides you with an exceptional opportunity to practice mindfulness, to open up when habit tells you to shut down, to connect with experience when habit makes you disconnect, and to question if the image you’ve constructed of yourself and others is as solid as it appears.

There’s a Cherokee story that captures the nature of anger beautifully. A boy tells his grandfather about his anger at a friend who had done him an injustice. His grandfather replies: “Let me tell you a story. I too, at times, have felt great hate for those who have taken so much, with no sorrow for what they do. But hate wears you down, and does not hurt your enemy. It’s like taking poison and wishing your enemy would die. I have struggled with these feelings many times. My son, the battle is between two wolves inside us all. One wolf brings happiness. It is joy, peace, love, hope, serenity, humility, kindness, benevolence, empathy, generosity, truth, compassion, and faith. But the other wolf…ah! The littlest thing will send him into a fit of temper. He fights everyone, all of the time, for no reason. He cannot think because his anger and hate are so great. Sometimes it is hard to live with these two wolves inside me, for both of them try to dominate my spirit.”

The boy looked intently into his grandfather’s eyes and asked, “Which one wins, Grandfather?”

The grandfather smiled and quietly said, “The one I feed.”

Training in mindfulness is remembering that every moment is an opportunity to practice peace, no matter the circumstances. Our thoughts, words, and actions are food for the wolves we all have inside. There’s no need for guilt when you notice you’re feeding the angry wolf (we all do this, and guilt won’t help). Instead, know that you have the freedom to learn from your experience and keep practicing with patience. Trust that it’s the small—often invisible—steps that take you forward.

MindfulnessBasedEmoBalanceWB-CF.inddMargaret Cullen and Gonzalo Brito Pons, co-authored “The Mindfulness-Based Emotional Balance Workbook. Join them for the Mindfulness-Based Emotional Balance (MBEB) Teacher Training Intensive, April 9-15, 2017 at EarthRise Retreat Center, Petaluma, CA. Mindfulness-Based Emotional Balance is an empirically-supported 9-week psycho-educational group intervention that teaches mindfulness meditation and emotion training.

 

 

Being Mindful of Your Character Strengths: The mPEAK Program

by Pete Kirchmer

ccf9e-headshot2Pete Kirchmer is  the Program Director for the UCSD Center For Mindfulness mPEAK (Mindful, Performance Enhancement, Awareness & Knowledge) Program. Pete specializes in coaching his clients in applying the practice of mindfulness to making healthy lifestyle changes as well as improving performance in life, work and sport. For more information about Pete Kirchmer please visit his Mindfulness Based Health Coaching website.

Using our personal strengths can enhance our mindfulness but mindfulness logo-mpeakcan also help us better use our strengths in life, work or sport. In the mPEAK program, participants become aware of how and when they are using their strengths and the results that they’re getting so that they can understand how to use them to the best effect.

The informal practice the mPEAK participants use is called “Strengths Spotting”which is the practice of purposefully bringing mindful attention to what strengths are working well in either their own performance or in the performance of others around them. When directed towards others, Strengths Spotting is a powerful practice for counteracting our evolutionarily inherited negativity bias and cultivating the ability to look for the positive rather than for what is annoying or broken.

According to Strength Researcher Alex Lindley, when we are practicing strength spotting with our co-workers, teammates or family, we attempt to name or label what it is about a person that shines. This can be done in conversation with someone you know but it can also be done while observing the way people interact from a distance. It requires us to take a deep and non-judgmental look at the people around us and ask the question of ourselves, “what does that person do well?”. Test it out for yourself and see what happens when you hold people in what humanist psychologist Carl Rogers called “unconditional positive regard” and choose to see them for their strengths rather than judge them for their weakness. Participants regularly report a greater sense of connection, empathy, compassion and report.

Bringing mindful awareness to our own strengths means paying closer attention to what we refer to in mPEAK as “PEAK Performance Events” and flow experiences. By waking up to the experiences of being “on” and then curiously mining those experiences for strengths, participants start learning how to further develop and refine their strengths as well as create more opportunities to use them.

According to the Center for Applied Positive Psychology (CAPP), Realize 2 Assessment, my own highest realized strengths are Mission, Growth, Self Awareness, Empathic Connection, Spotlight, Enabler and Listener. Each of these strengths has a direct positive impact on my commitment to mindfulness practice as well as how I show up in relationships, how I perform at the gym and in my work as a Life Coach. Again, strengths represent who we are when we’re at our best and there’s value in learning to leverage them to increase performance.

However for many who are already “high achievers”, the real growth opportunity lies not in continuing to embellish strengths but rather mindfully marshalling their use.

Strengths out of Balance

We’ve all heard the phrase, “your greatest strengths can be your greatest weaknesses.” Has that ever been true for you? Let’s take a look at how strengths can be both an asset and a liability to your performance, depending on how you use them. Here’s the description of someone, like me, who wields the CAPP strength of Spotlight. “You enjoy being the centre of attention. Whether in a meeting or in a social gathering, you naturally speak up and hold the floor. You like holding people’s interest and focus, and usually find this easy to do. You find that you can get people to listen to you and keep their attention – whatever else might be going on.”

With this strength I’ve been able to get up in front of teams and large organizations, facilitate workshops and give presentations to hundreds of skeptical strangers. Given that public speaking is generally a fear greater than death, I’d say this strength is generally serving me well. But it doesn’t always. There is a shadow side of being in the spotlight, as we know from the lives of movie stars and sports celebrities. Even at it’s worst, my Spotlight is hardly paparazzi worthy, but it has gotten me in enough trouble to warrant continual mindful management.

In my 20’s when my need for the spotlight was the strongest, I was attracted to dating girls whose strengths naturally included being a good audience to the “Pete Show”.  With all the charisma of a frat guy with a new philosophy fetish, I would dominate conversation on double dates and woo the crowds at dinner parties. While telling tales of wild adventure, sharing esoteric theories and violently flaunting my charm, my date and all other poor bystanders were inevitably left in the dust. When my strength of Spotlight was out of balance, there was no room for anyone else to show up and be heard. In the end, I learned the hard way that this is NOT the best strategy for making real connections.

Even a seemingly noble, ethically grounded strengths can be dangerous when out of balance. My strength of Mission has been a North Star guiding my personal practice and professional path as a coach over the years. A “man on a mission” is usually a desirable trait and exactly what’s needed to make real change in the world. But when the strength of Mission is overplayed in my life, everything else that doesn’t perfectly align or directly contribute to furthering my vision is neglected. This includes family, friends, significant others, finances, fun and upkeep of the home. I’ve found that a myopic pursuit of meaning and purpose can lead to isolation and frustration, not the higher performance we’re looking for.

In my many years as a coach I’ve worked with big hearted, compassionate animal lovers who’s strength out of balance lead her to adopt so many stray creatures she could no longer house them, afford to feed them or ever even consider leaving the house for a vacation. I’ve coached a fitness enthusiasts who’s self regulation out of balance constantly bordered on control freak, a single woman who’s fierce independence closed her down to receiving any kind of support from men and an interior decorator who’s attention to detail started showing up as OCD. With mindfulness, each of these people were able to become aware of what it felt like to use their strengths in and out of balance and gained the power to intentionally dial them up or dial them back to fit the circumstances…and this my friends is power.

Beginning to Work With Your Strengths

By now it’s pretty clear that mindfulness and strengths work together to enhance performance and create more opportunities for flow. If you’d like to explore how using strengths could support you along your path, follow these 4 steps:

1.     Discover Your Strengths. There are several strength assessments including the CAPP Realize 2, VIA Character, and the Clifton Strength Finder 2.0. You can also choose to do a self-evaluation by brainstorming what you see as your strengths or by doing a strengths interview and asking others who know you well.

2.     Practice Mindfulness of Strengths. Start intentionally becoming more aware of when and where you’re naturally using your strengths. Take note of the impact they have on your attitude and energy. You may also become aware of how they impact others around you.

3.     Apply Your Strengths. Start intentionally using your top strengths at work, in your relationships, and toward your personal goals.

4.     Manage Your Strengths. Mindfully monitor their use, making sure you don’t under or over play them.

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3-Day Intensives mPEAK course Programs activities include: meditation; talks on the relationship between neuroscientific findings, peak performance and mindfulness; experiential exercises; group discussion; and home practices.
CE credits are available.

May 14-16, 2016 UC San Diego Center for Mindfulness, San Diego, CA

June 17-19, 2016 Brescia University College, London Ontario, Canada

 

 

 

June 26-28, 2015 The Catamaran Hotel, San Diego, CA

What Time is It? Inspiring a shift from tic-toc to lub-dub.

by Royan Kamyar

royanRoyan Kamyar, M.D., MBA is Founder and CEO of Owaves, a lifestyle medicine technology company based in Encinitas, CA producing software tools for wearable devices that inspire and motivate the next generation to engage in healthy lifestyle activities.  Royan has presented at TEDxUCSD and been quoted by Forbes, Reuters, FOX News, Xconomy, U-T San Diego and the San Diego Business Journal.  Royan earned his M.D. at Baylor College of Medicine, MBA at the Rady School of Management, UC San Diego, and BA and BS in Biochemistry and Business Administration at UC Berkeley and the Haas School of Business.  He serves on the Formative Board of Directors for UC San Diego Center for MindfulnessMindfulness-Based Professional Training Institute and is an active member of the American College of Lifestyle Medicine.

Image Credit: Dadara

[Image Credit: Dadara]

Imagine a flowering plant. A baking cake. A rising stock price. A healing wound. Time passing can be a beautiful thing.

Why then does the cartoon above resonate so deeply with us? Is it our fear of mortality? Our never-ending list of to-do’s and things left undone that haunt us moment-to-moment? Are we as a culture, as a species, doomed to brood on the past, fear the future, and run away from the present?

The Centers for Disease Control and Prevention (CDC) identifies our sense of “time scarcity” as a leading source of stress in the United States — a primary cause of heart disease, our number one killer. Meanwhile, growing positive psychology research demonstrates the healing power of “being in the present.”

What if our relationship with time shifted? What if we began to view time as a source of inspiration instead of dread? What if each glance at the watch put us more “in the moment,” made us feel more focused, centered and alive? Few realize that our modern timekeeping system is fundamentally arbitrary. Hours, minutes and seconds have no home in cosmology, but rather the digits of our hands…

Technology is evolving as we speak to put smartphones on our wrists. The era of smartwatches with heart rate sensors and real-time monitoring systems is dawning upon us. With processing powers greater than the earliest mainframes and NASA spaceships embedded into our timepieces, we are no longer compelled to settle for a construct of time rooted in hand gestures, ropes and rocks. What if we, as a community of innovators and healers, took the first step in evolving our modern-day answer to the age-old question, “What time is it?”

Mindfulness & Innovations in Timekeeping

The mindfulness community actually has a long and storied track record of innovation in timekeeping, centered around spiritual observations, holidays, rites, rituals, meditation and prayer:

32,000 BCE – Cave art found in France and Germany depicts lunar and seasonal cycles of the “heavens”, representing the first known calendaring system. Its creators are believed to be astronomer-priests of the late Upper Paleolithic Cultures.

4,200 BCE — Ancient Egyptians calculate 365 days between alignments of the sun and Sopdet, goddess of Sirius the Dog Star, marking the Nile’s concurrent flooding and enrichment of the soil.

3,000 BCE — Stonehenge in modern-day England demarcates the annual winter and summer solstices, serving as burial grounds and a venue of ancestor worship and rituals.

2,400 BCE – The first known clocks are the shadow clocks or “obelisks” of ancient Egypt, erected by clerics in pairs at temple entrances for ritual observances.

2,100 BCE — Assyrians, Sumerians and Babylonians of the Middle East establish twelve phases of the moon, or “moonths”, per lunar calendar year. Holy days are declared on the first, seventh and fifteenth of each month.

1,000 BCE – Egyptian clerics develop water clocks or “clepsydras” to continue tracking proper timing of rituals throughout the night, i.e. in the absence of sun and shadows.

100 BCE – Chinese, Korean and Japanese Buddhist monks advance incense timers to replace the more flammable and inaccurate candle clocks of the day. Utilizing various scents, one smells the time change.

1200-1300 AD — Benedictine Monks of Western Europe become the first clockmakers of the region and create the mechanical clock. Adding weights and escapements to water clocks automates ringing of the communal prayer bell.

1582 AD — To more accurately celebrate Easter in its relation to the March equinox, Pope Gregory XIII spearheads the Gregorian Calendar widely used today. The Gregorian Calendar arrives closer to the tropical or “solar” year than the preceding Julian Calendar.

The Origins of Tic-Toc

The divisions of years, months and days are rooted in cosmological events and account for consistent measurements across disconnected cultures. Subdivisions of weeks, hours, minutes and seconds, however, are largely arbitrary and varied more greatly throughout history.

Weeks, for example have seen lengths of 3 to 13 days depending on prevailing leadership. Decisions usually hinged on what was deemed a reasonable workweek as per autocrat or religious text, i.e. “… on the seventh day he rested.” Papal States used six hour days as recently as the 1800’s with 6 o’clock pointing fixedly to sunset, and the Japanese had a twelve hour system with intervals that varied in length according to the season. Decimal time was used by China throughout most of its history dating back to 1000 BCE, was espoused by the French Revolutionary thinkers of the late 1700’s and resurfaced in 1998 when the Switzerland-based Swatch company proposed “Internet Time” of 1000 beats per day.

The sexagesimal system which lies at the heart of our modern-day “tic-toc” was similarly devised for convenience, not derived from scientific fact or basic principles. The ancient Sumerians and Babylonians used sixty as a mathematical base due to its ease of counting with two hands. Each finger segment on one hand represented a number one through twelve demarcated by the thumb, and each digit of the other hand represented a multiplier. Multiplying twelve finger segments by five digits provided a max count of sixty. The number sixty is also considered a “superior highly composite number” in mathematics, meaning it is easily divisible and lends itself well to fractions.

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[Image Credit: Ministry of Education, Brazil]

The Problems with Tic-Toc

Dr. Jon Kabat-Zinn presents a valuable anecdote from the Mindfulness-Based Stress Reduction (MBSR) program he developed at the University of Massachusetts Medical Center, in his manuscript Full Catastrophe Living:

Linda described feeling as if a large truck were always right on her heels, driving just faster than she can walk. It was an image people could relate to; the vividness of it sent a wave of acknowledging nods and smiles through the room…

Her mind was the truck. It was always right behind her, pushing her, driving her, allowing her no rest, no peace.

In the modern age, feeling overwhelmed and out-of-sync is an increasingly common experience. Heart disease is real, heart attacks are real, and the CDC sobers us with the knowledge that this “time scarcity” mentality is a chronic stressor.

Perhaps it is not surprising then that one of the central tenets of mindfulness-based stress reduction is to encourage patients to adopt the present moment. As Dr. Kabat-Zinn explains:

Mindfulness is paying attention on purpose, in the present moment, and nonjudgmentally, to the unfolding of experience moment to moment.

The ancient Greeks embraced two definitions of time to help carry this distinction. “Chronos” was used to discuss chronological or sequential concepts of time, with which we are most familiar and tic-toc describes quite well. “Kairos”, on the other hand, translates to the “eternal moment” in which everything actually happens. This latter concept is missing from our current communication of time and resonates with Dr. Kabat-Zinn’s teaching.

Among pools of evidence collecting around the importance of present moment awareness, Science published a Harvard study in 2010 demonstrating a link between “mind-wandering” and mental health. Over 250,000 data points from 2,250 subjects between the ages of 18 and 88 shows our minds are focused on the past or future 46.9% of the day, leading directly to poor mood. As summarized by study co-author psychologist Matthew A. Killingsworth:

Mind-wandering is an excellent predictor of people’s happiness. In fact, how often our minds leave the present and where they tend to go is a better predictor of our happiness than the activities in which we are engaged.

The tic-toc almost by definition puts us in a sequential frame of mind rather than in the moment. This shift first took hold in the Western world during the Middle Ages with the spread of the mechanical clock. Benedictine Monks lived ascetic lives centered on punctual communal prayer six to seven times per day. Bells (Celtic = clocca or “clock”) were rung manually to inform the community of established timetables. By adding weights and escapements to water clocks, a bell could be rung automatically without requiring a brother present, and more dependably as well.

As the National Watch and Clock Collectors Association notes:

Time no longer flowed like water through a clepsydra — it ticked. It was no longer a seamless continuum, but a succession of short periods.

The streaming of water, passing of a shadow or burning of a flame became replaced by the now familiar “tic-toc”. With the dawning of the Industrial Revolution and mass scaling of clock and watch production, “dollar watches” put everyone in a mechanical state-of-mind and helped synchronize the workforce. Time became money as factories calculated hours worked as key labor costs and employees as wages. As per American historian Lewis Mumford, “… the archetypal model for the industrial era was the clock.”

The tic-toc represented a major departure from cosmological cues for the average person organizing her or his day, as the sundial became officially obsolete in the 1800’s. Perhaps the greatest divorce came more recently with the International Committee for Weights and Measures decision to re-define the second in 1967. A “second” no longer represents an arbitrary fraction of Earth’s rotation around the Sun, but rather:

9,192,631,770 periods of the radiation corresponding to the transition between the two hyperfine levels of the ground state of the caesium 133-atom.

While this advances our computer networking capabilities and satellite communications, the tightening of our “tic-toc” does not necessarily serve to heal our emotional relationship with time. In fact, the focus by such governing bodies on the physics and engineering components of time misses the human implications that actually define it.

Within some of our lifetimes, Albert Einstein brought forward the general theory of relativity, which proved without a doubt that a second for you is not the same as a second for me:

Put your hand on a hot stove for a minute, and it seems like an hour. Sit with a pretty girl for an hour, and it seems like a minute. That’s relativity.

Our speed, our culture, our circumstances, our environment, our climate, our neighbor, our mindspace all dramatically impact our individual perceptions of time. Further, Einstein’s contributions to quantum mechanics helped show the existence of time actually depends on our perceptions of it. No consciousness, no time. So these changes in perception that we feel and experience on a regular basis are not simply novelties or asides in the calculations of time, but real occurrences that get neglected in our current approach.

In the 1950’s, University of Minnesota biologist Franz Halberg coined the term “circadian” (Latin = around a day). Known as the “godfather of chronobiology,” he helped establish a fundamental, evolutionary relationship between our biology and time. We now know that every cell in our body, down to the DNA level, has some “awareness” of (or dependency on) the time of day. This is true for virtually every known organism, even those that are single-celled.

The implications of these “circadian rhythms”, or physiological patterns dictated by the rise and fall of the sun, are both broad and deep. Recent research encouraged the World Health Organization to label night-shift work as a “probable carcinogen”, in the same class as UV radiation, due to its devastating impact on circadian rhythms. Poor circadian rhythms are also linked to heart disease, obesity, diabetes, metabolic syndrome and mental health disorders. Our 24/7, hyper-connected, always-on smartphone culture makes the bulk of us “social-shift workers,” exposed to blue light late into the night… and shifting our hormones into dangerous patterns.

circadian

Why then has nothing changed? Does our new subjective, dynamic definition of time, no longer static and mechanical, not change the underlying formula? Does the realization that our biology has a fundamental, natural and overarching relationship with time not beg us to re-evaluate why this is not factored into the perennial question, “What time is it?”

Introducing Lub-Dub

The arbitrariness of our current timekeeping method, combined with the facts that it is out-of-date and fosters a stressful mindset, presents us with a wide-open opportunity to improve. Coupling our evolved understanding of time with modern needs and the latest technologies, perhaps we can imagine a way to re-define the concept so that it better serves our bodies, hearts and minds.

Consider your daily routine. It might look a lot like this: wake up, meditate, eat breakfast, drive to work, work, eat lunch, go for a walk, work some more, drive home, cook dinner, spend time with family, relax and read a book, go to sleep. What is the optimal way to get you from one “daily milestone” to the next? When you realize the bulk of these milestones don’t generally change from one 24-hour block to the next, you begin to sense there might be a better way to organize and track your day.

Peter Galison, physics professor, historian and philosopher at Harvard University defines clocks accordingly:

We’re always looking for things that repeat, over and over again… and that repetition, that cycle of things, forms a clock. That’s all time becomes, is some repetitive process.

So since my daily activity patterns generally repeat from one day to the next, what if they became my “tic” and my “toc”? So my cadence became linked to “breakfast time” and “exercise time” rather than some mechanical, arbitrary construct that lies beneath it? In essence, I become my clock. Lub-dub.

What we can imagine is a shift from a quantitative, mathematical and mechanical view of time towards a more heartful, experiential and soulful view of time — one that makes sense on an emotional and psychological level.

Amazingly, this approach has a biological basis as well. In his study of circadian rhythms, Dr. Aschoff also coined the term “zeitgeber”, German for “time giver” or “synchronizer. ” The zeitgeber is any external or environmental cue that “entrains” or synchronizes an organism’s biological rhythms to Earth’s 24 hour light/dark cycle and twelve month orbit.

Decades of chronobiology research tells us that these same types of intuitive markers for progression of the day, or daily milestones outlined above, are in fact biological zeitgebers. Meals, exercise, and socializing each play a role in establishing our cyclical physiological relationship with the solar environment. This has implications for: our sleep/wake cycle, body temperature, patterns of hormone secretion, blood pressure, digestive secretions, levels of alertness, mood and reaction times just to name a few.

brain

[Image Credit: Nature Reviews Neurology]

Timothy Monk, Professor of Psychiatry at the University of Pittsburgh Sleep Medicine Institute summarizes the value of this framework well:

Circadian rhythms are driven by endogenous processes, are self-sustaining, and rely upon circadian time cues (zeitgebers) to remain appropriately oriented to the individual’s environment and desired routine. The gold-standard measures of human circadian rhythms have been core body temperature and salivary or plasma melatonin levels. However, one can also make the case that the behavioral circadian rhythms related to the timing of sleep, meals, work and social interactions are just as valid circadian rhythms as the physiological ones. Moreover, these are the rhythms most salient to the individual himself or herself.

An additional “bonus” of shifting to this type of intuitive, biologically-based system is that these same behaviors — nutrition, sleep, exercise and socializing — are deemed by the American College of Lifestyle Medicine to be the fundamental building blocks of a long, healthy life. Also called “lifestyle vital signs,” measuring and monitoring these parameters might be more meaningful in predicting long-term morbidity and mortality than the traditional set of vital signs for current and future generations (due to an overall shift from acute to chronic and preventable disease). Following the age-old adage that you cannot manage what you do not measure, taking these health fundamentals into account would help prevent and treat diabetes, obesity, heart disease, high blood pressure, depression, anxiety and more.

For example, we know that heart attacks are most likely to occur shortly after dawn due to concurrent rises in blood pressure and cortisol levels. We also know they are more likely to occur at the beginning of the workweek, when stress from anticipating future events reaches its peak. What if your timekeeping tools took this knowledge into account, and helped you time activities accordingly? Perhaps optimizing algorithms to discourage Monday AM work meetings when possible? Or suggesting stress-reducing sounds or images during these times? Something as simple as a picture of a loved one, left in ambient view on your wristwatch at the right time, might go a long way in dipping your odds for a cardiac event.

CFM OWAVES

[Image Credit: Owaves]

Now time becomes something we can control, name, juggle, design, manipulate and relate to according to our personal biology, desires and needs. Granted, a universal timekeeping system would always need to lie at its base. Meeting times must be coordinated and train crashes prevented. And yet, analogous to “personalized medicine”, we can evolve or grow from this generalized base to create a truly individualized and relevant concept of time that inspires and heals rather than stresses and reduces.

Commonly in mindfulness courses today, we are taught that certain external stressors cannot be changed, and are best addressed by mobilizing our internal resources to better respond and adapt to our environment. Yet our maligned relationship with time seems to be universal and we know now, increasingly, that our historical perspective of time is incomplete, arbitrary and malleable. Perhaps we should learn from the mindfulness leaders of millennia ago, and play an active, creative role with regard to understanding, communicating and measuring time.

As we speak, physicists and engineers continue to develop incredible methods for fine-tuning existing calculations of timekeeping tools to better run the machines of the world. I propose it is our duty, as a community of healers and innovators, to ensure that human health and well-being is plugged more squarely into the equation.

Continue to explore the Mindfulness courses presented at the UC San Diego Center for Mindfulness. Registration is open for our local 8-Week Mindfulness programs along with our Mindfulness-Based Professional Training Programs that are held in various locations in North America.

 

Summertime Musings on Koru Mindfulness

It’s summer time. A time for those of us who work on college campuses to take a deep breath and reflect for a moment on the school year just past, and make plans for the year a head.For me, this means thinking about our Koru Mindfulness program, looking at the number of students we served last year at Duke and contemplating how we can continue to expand our programming to meet the growing needs of students. Not surprisingly, this activity produces a surge of gratitude in me. Gratitude for the amazing students I’ve gotten to know through our mindfulness classes and gratitude for their willingness to commit to our short course on mindfulness. Koru classes are only four weeks long and we require students to meditate for only 10 minutes a day while they are participating in the course. But even this relatively short intensive in mindfulness requires them to set aside any skepticism they might have, make time in their already too-busy schedules, and do something entirely unfamiliar to them.

“Twenty-somethings are in the best possible life stage for learning mindfulness.”

koru1

To my delight and relief, most of them do it with great good humor and almost all of them end up teaching me something along the way. For example, this year one student taught me that dynamic breathing (or chicken breath as our students usually call it) can be done to good effect while waiting in the wings to go on stage, so long as you remember to turn off your microphone. OMG, that story had us all laughing until we cried.

Most of the students we teach report some significant personal transformation as they grapple with the challenge of developing a first time mindfulness practice. It continues to amaze me how flexible their young minds are and how capable of change.

It also continues to reinforce my belief that twenty-somethings are in the best possible life stage for learning mindfulness. They are old enough to take the practice seriously, but young enough for the practice to impact some of their most significant life choices.

It was heartening this year to hear one of our Koru students talk about the way she had begun to reevaluate some of her relationships since she’d started her mindfulness practice. She was noticing that when she was with her friends, they seemed to only complain and criticize. She hadn’t really tuned in to this before she began practicing mindfulness, but she was quickly seeing the negative consequences of this in her own life.

She was beginning to think about what it would mean to create different kinds of connections, connections that mirrored her more natural optimism and generosity. You could hear her finding her way into a different way of relating, all because she was learning to pay attention to causes and consequences as her life unfolded.

And it is not just the Koru students, but also the Koru teachers I am grateful for this summer. I am just home from Cambridge, where the Center for Wellness at Harvard University Health Services hosted us as we trained 35 men and women from around the country and the world to teach Koru Mindfulness at their agencies and organizations. I feel tremendous hope for the future as I see this small army of committed individuals preparing to introduce mindfulness to the young adults they serve.

The wisdom and compassion they carry with them to their work with young adults in all walks of life, truly feels like it will change the world. The seeds of mindfulness they sow will influence the lives of our next generation of scientists, artists, healers and leaders. It just doesn’t get any better than that.

Koru-Logo1-300x182Register for the upcoming Koru Mindfulness Teacher Certification Training presented through the UCSD Center for Mindfulness (UCSD CFM) Professional Training Institute, August 2-6, 2015, held at EarthRise Retreat Center, Petaluma, CA.

This workshop/retreat is the first phase of the Koru Mindfulness three-phase teacher certification program. Participants in the workshop must be accepted into the Koru Mindfulness teacher certification program. A complete description of the Koru Mindfulness certification program and an application can be found here.

A Mindful Approach to Procrastination

Written December 10, 2014 by Holly Rogers

About the Author

Holly-RogersHolly has been a staff psychiatrist at Duke University’s student counseling center since 1996, and she is a Clinical Associate in the Department of Psychiatry at Duke University Medical Center. Her professional interests include the treatment of mood and anxiety disorders in the context of young adult development. She has a special interest in using mindfulness and meditation to facilitate health and personal growth in young adults. She is the co-developer of Koru Mindfulness and a co-founder of the Center for Koru Mindfulness.

Image by Lynn Friedman from Flickr. Creative Commons Copyrigh

On college campuses across the country, ‘tis theseason…to procrastinate. Mindfulness offers a strategy to get moving.

It’s that time of year again, final’s week at many of the colleges around the country; the time when a semester’s worth of procrastination finally kicks you in the butt. For the lucky student, awareness that she has reached the bitter end will catapult her into efficient activity that allows her to complete all the necessary tasks on time. The less lucky student may find himself trapped in a paralysis of panic, weighed down by anxious dread as he sees clearly the train coming down the tracks towards him.

Of course, not everyone procrastinates, but in my experience it is pretty common. Procrastination is just one of the many ways we learn to avoid discomfort.

We get very practiced at avoiding discomfort. Our smart phones are an ever-present distraction, saving us from even a minute of boredom or restlessness. It seems practical, avoiding discomfort; what could possibly be the problem with avoiding discomfort? The savvy reader already knows the answer: not all discomfort can be avoided. Life, in case you hadn’t noticed, is not just a non-stop series of delightful events.

Somewhere along the way, we humans got the idea that if we got everything organized just right we would be able to avoid all discomfort. If we can make the work easier, the homes more comfortable, the food more tasty, the sex more available, the internet even faster, then we won’t ever have to experience unpleasantness.

Most of us have gotten pretty good at constructing a life that minimizes our contact with things we don’t like. Unfortunately, that leaves us unpracticed at managing the disappointments and losses that life will inevitably serve up. If we aren’t practiced at managing disappointments, then we easily get overwhelmed when troubles arise. We don’t have a strategy for dealing with the discomfort; even more problematic, we don’t trust that we can cope with whatever challenge comes our way.

One advantage of learning mindfulness meditation is that it helps build your capacity for tolerating unpleasantness without getting overwhelmed. If you are always avoiding discomfort, your capacity for holding difficult feelings shrinks very small, down to the size of an espresso cup, or a shot glass. When you have only a very small cup to hold tough feelings, your cup is easily flooded, and you quickly become overwhelmed. If you can increase the capacity of your cup to hold difficult feelings, say up to the size of a Starbucks’ Trenta, then you can handle a greater degree of discomfort without your cup flooding over. It stays more manageable. Meditation helps you increase the size of your cup.

For me personally, this has been one of the most tangible benefits of my meditation practice. Over time I have developed the ability to sit quietly, still-ly, and watch the way difficult feelings come and then go again. I’ve learned that if I just breathe and watch, everything moves on. I’ve seen over and over and over again that my thoughts can grab onto a situation that has produced an unpleasant feeling, and review it endlessly, forcing the unpleasant feeling to last indefinitely. Or, I can just let it go. Watch my breath. See what’s next. Maybe the feeling comes back. Or not.

I’ve been meditating long enough that I’ve developed a small amount of skill at doing this. I can do it now even when I’m not meditating, like when I’m in a rush and the light turns red. Or when I’m just about finished writing an article, and the computer crashes. I’m not even close to perfect at this trick of course, but it comes easier these days. Perfection was never the goal, anyway.

What does all this have to do with procrastination? Typically, underlying procrastination are some negative thoughts. I don’t want to do this stupid paper. I’ll never get it done. I don’t know where to start. I’m a horrible writer. This is a waste of time. What if I fail? These thoughts breed anxious dread and are of no practical use when completing a task. Rather than just tolerating these unpleasant feelings and carrying on, we try to avoid them by avoiding our work.

So how might mindfulness help with this? If you can bring some mindfulness to these moments, you might become aware of the thoughts coming up, notice the accompanying anxious dread and also notice the feeling of your feet on the floor, your fingers on your computer, your breath going in and out. The thoughts about your potential failure and your feeling of dread need have no more significance than the feel of your body in the chair. They are just thoughts passing through. You don’t have to make the negative thoughts and doubts go away, just leave them alone. Tolerate the discomfort without fretting about it. It’s OK to have those thoughts. And you also don’t need to be controlled by them or wait until your mood changes to get started. Just turn your attention to the work at hand and begin.

With practice, you can learn to notice your distracting doubts without getting caught in them or taking them too seriously. You can feel the discomfort they cause without having to react to them. You move on. The work gets done. It’s no big deal.

Koru-Logo1-300x182Register for the upcoming Koru Mindfulness Teacher Certification Training presented through the UCSD Center for Mindfulness (UCSD CFM) Professional Training Institute, August 2-6, 2015, held at EarthRise Retreat Center, Petaluma, CA.

This workshop/retreat is the first phase of the Koru Mindfulness three-phase teacher certification program. Participants in the workshop must be accepted into the Koru Mindfulness teacher certification program. A complete description of the Koru Mindfulness certification program and an application can be found here.

 

 

 

 

Mindful Leadership: Is There a Place for Love at Work?

By Christy Cassisa, Esq.
Director of WorkLife Integration
UC San Diego Center for Mindfulness

christycassisa

Christy Cassisa is a former attorney, who is the Director of WorkLife Integration for the UC San Diego Center for Mindfulness. As she notes, “With all of the excitement surrounding mindfulness in the business community, we are thrilled to offer our WorkLife Integration Programs and our new Mindful Leadership course in partnership with UC San Diego Rady School of Management, Center for Executive Development. Now you can bring the Center’s expertise to your office with a program or workshop tailored for your business or group.” If you have an interest in learning more, contact Christy via the Center for Mindfulness at cfmworklife.ucsd.edu. 

Is There a Place for Love at Work?

Even at work, caring and compassionate relationships matter. Especially at work, it turns out. According to the American Time Use Survey, we spend an average 8.7 hours of every day at work (averaged over all 7 days each week), more than any other single time-use component. This means that if we’re miserable at work, it makes a huge impact on the overall quality of our lives. Although we typically think to look to our non-work relationships for love and support, recent research has shown that feeling this same sense of connection in the workplace can make a big impact. Employees who feel cared for benefit, in terms of satisfaction and wellbeing, employers benefit by having more effective and engaged employees, and a recent study shows that the “customers” they serve do too.

Companionate love refers to a type of emotional culture found in the workplace, as described by Wharton management professor, Sigal Barsade, and George Mason University assistant professor of management, Olivia O’Neill in their study, What’s Love Got to Do with It, published in the May 2014 issue of Administrative Science Quarterly. A workplace that shows a culture of companionate love is one in which employees care for one another and relationships are based on warmth, affection and connection.

The study was conducted on a large non-profit long-term healthcare facility and hospital and it measured levels of tenderness, compassion, affection and caring of the employees towards each other, but not necessarily towards their clients. The researchers wondered if employees who treat each other with caring, compassion, tenderness and affection benefit, would those benefits also carry over to residents and their families? Indeed they were.

They found that employees who worked in the units that showed higher levels of companionate love had lower levels of absenteeism and employee burnout. The researchers also discovered that a culture of companionate love among employees led to higher levels of employee engagement with their work via greater teamwork and employee satisfaction. And the patients also derived benefits from these happier employees. In measures of patient quality of life, based on 11 factors commonly used to assess long-term care facilities, including improved patient mood, quality of life, fewer trips to the ER, comfort, dignity and spiritual fulfillment, there was a positive correlation across the board between a culture of companionate love and patient quality of life.

As a former attorney, I’ve considered this study in the context of the profession of law and wrote a recent 2-part piece for AttorneyatWork.com (here and here). Interestingly, after I had submitted my article, and just a few days before my post was published online, Fast Company also ran an article on the benefits of love at work, citing another researcher, Barbara Frederickson, a well-known positive psychologist. Her opinion is also that that love drives employee engagement. “Because those feelings drive commitment and loyalty just like it would in any relationship.”

The Fast Company article offers several things that drive worker engagement, that serve as “emotional currency”. Among other things, they include having a strong bond with our supervisor, and feeling that we are appreciated and cared about as individual human beings, not just as cogs in the corporate wheel. As with so many other components of corporate culture, leadership really matters. It sets the tone and communicates the attitudes expected of all management relationships below, either fostering these types of relationships or squashing them.

So how can leaders learn to offer “love” at work, especially if it doesn’t come naturally? A great place to start is by practicing mindfulness.

Among other things, mindfulness practice helps the individual cultivate self-awareness, emotional regulation, and compassion, and a good leader possesses all three of these qualities. Awareness of your own triggers and habits can allow you to be fully present with what is actually happening, rather than reacting to assumptions on autopilot. Emotion regulation allows you to maintain calm and composed, even in the face of conflict or challenge. And compassion allows you to really connect with other people and care for them, without necessarily being sucked into their emotional storms. As theologian Albert Schweitzer says, “Example is not the main thing in influencing others. It is the only thing.”

Truly excellent leadership is an internal job, and this internal work can provide the foundation for a culture of companionate love in any organization. We’ve seen over and over again how mindfulness practice can improve the individual’s physical and mental wellbeing, both of which also impact the leader’s ability to be effective. A leader has a more difficult time inspiring the troops when she herself is feeling burned out and exhausted. A healthy, connected and engaged leader can make a huge difference for both the organization and the individual employees’ wellbeing and performance.

Join our next day-long Mindful Leadership workshop, May 28,, 2015, 8:00 a.m. – 5:00 p.m, offered through the UCSD Rady School of Management’s Center for Executive Education to begin to learn the practice of mindfulness.

BBS CEUs Available: Course meets the qualifications for 7.5 hours of continuing education credit for MFTs, LPCCs, LEPs, and/or LCSWs as required by the California Board of Behavioral Sciences. (UC San Diego Center for Mindfulness Provider Number PCE5606)

 

Discover Koru Mindfulness: Mindfulness Sparking Joy, Mindfully

Weeks ago I read an article by Penelope Green about a woman named Marie Kondo who gives advice on de-cluttering our lives. I was quite taken by her advice, and I have continued to ponder her suggestion that if we pay attention when sorting through our stuff, we will see that some of our possessions “spark joy” while others don’t. According to Green, Kondo says we should keep only those items that spark joy. I decided to turn the search for sparks of joy into a daily mindfulness activity; to my delight, I found joy sparking in all sorts of unexpected places.Sparks of Joy MindfullyThe first thing that is remarkable about this is the fact that I remembered anything for several weeks. The half-life of my memory seems to be about 24 hours, so I’m usually completely blank about anything that occurred more than five days ago. That just tells you how compelling Kondo’s idea is.The second thing that is remarkable, is that I read this article the day after I had completed a clean out of my closet, doing the semi-annual migration of seasonal clothes between the storage boxes under the bed and the closet. During the migration, I tossed out or kept items based on some idea of what I “should” keep. If something was expensive, then I “should” keep it, even if I was not fond of it. If something was old and showing a bit of wear, I “should” toss it, even if I loved it.The sorting was mostly a cognitive exercise, without much attention paid to feelings. After all, what feelings does one expect to have for a tattered hat or an old pair of socks?

Then I read about Kondo’s advice to pay careful attention to our emotional responses to our possessions when we are clearing out our clutter. Items that “spark joy” should be kept. Items that do not “spark joy” should be honored and thanked for their service, and then tossed.

“Often, it’s the unnoticed moments that are the islands of comfort and calm in our day.”

I must admit it had never occurred to me to systematically assess my possessions for their ability to spark joy. I tend to think of friends and family, occasions and events, sparking joy, but not possessions so much. It seemed like a great mindfulness exercise though, so I returned to my closet and my cast offs to apply the joy-sparking test.

I was surprised to find that many of my possessions did spark joy, and it wasn’t always the ones I expected. The disparity was enough to require a re-sort of the keepers and the cast offs. For example, the pale pink sweater that is incredibly soft had been placed in the cast off pile because really, I’ve just been wearing it too long. It looks tattered. When I picked it up, though, I felt definite sparks of joy, identifying the tired sweater as a keeper. But the expensive tweed jacket that had survived the cut the day before? It was a joy kill, so into the cast-off pile it went.

Other surprises. The socks that I’d kept when helping my sister clean out our mother’s belongings after her death three years ago sparked smiles and warm memories. Strangely, her sweater just made me feel sad. So I kept the socks and gave the sweater an honored farewell. Sadness is a useful emotion, but it didn’t feel like a prompt for saving old things.

I was so delighted by this new mindfulness game, that I carried on into the kitchen. Sorting through drawers, eliminating those things that did not spark joy and noting with delight how many items surprisingly created sparks. The bright yellow lemon squeezer and the tattered old wooden spoon were definite keepers.

In our Koru Mindfulness classes, we ask our students to choose an activity that they do daily and do it will full attention and mindfulness. We call this our “mindful daily activity”. The idea is to bring the practice of mindfulness more fully into our lives by paying closer attention to moments that typically go unnoticed.

Often, it’s the unnoticed moments that are the islands of comfort and calm in our day; it is helpful to take notice of them. For several weeks now my mindful daily activity has been to apply the joy-sparking test wherever I go. All manner of things are joy-sparkers: evening light, brisk wind, distant laughter, salty chips, soft mittens, warm water, and on and on.

I have been delighted to find this to be a useful and transformative exercise. It has helped me see that I am surrounded by little puddles of joy that I usually fail to recognize. Yes, I have problems. Yes, life is busy and things don’t always go as I would wish. But if I pay attention, there are little sparks of joy all around me. I just have to remember to notice.

Koru-Logo1-300x182Register for the upcoming Koru Mindfulness Teacher Certification Training presented through the UCSD Center for Mindfulness (UCSD CFM) Professional Training Institute, August 2-6, 2015, held at EarthRise Retreat Center, Petaluma, CA.

This workshop/retreat is the first phase of the Koru Mindfulness three-phase teacher certification program. Participants in the workshop must be accepted into the Koru Mindfulness teacher certification program. A complete description of the Koru Mindfulness certification program and an application can be found here.

Why go on retreat?

by Beth Mulligan

Beth Mulligan is a co-founder of Mindful-Way Stress beth mulligan headshopReduction Programs, which offers MBSR and other mindfulness based interventions and retreats through out Southern California, nationally and internationally. Beth has a background in primary care medicine as a Board Certified Physician Assistant and has practiced medicine for over 25 years. She is a long time student of Roshi Charles Tenshin Fletcher at Yokoji Zen Center where she has lived in residence, is a Vipassana Dharma teacher at Insight Community of the Desert, and a certified yoga instructor.

Why go on Retreat?
Great question! As a certified MBSR teacher and teacher trainer – for the UMass Center for Mindfulness and a mentor for the UCSD Mindfulness-Based Professional Training Institute (MBTI), I get asked this question more and more. If you look at the prerequisites for teaching MBSR or other MBI’s all over the world, the recommendation for personal retreat practice is consistent. To answer the question, I may start by quoting the originator of MBSR; Dr. Jon Kabat-Zinn (from his article “Some Reflections on the Origins of MBSR, Skillful Means, and the Trouble with Maps.”
“ I personally consider the sitting of relatively long…teacher led, silent retreats to be an absolute necessity in the developing of one’s own meditation practice, understanding and effectiveness as a teacher… it is a laboratory requirement.” Jon Kabat-Zinn

Regarding information on Mindfulness Meditation retreats, I might also refer them to the UMass CFM website and Spirit Rock Meditation Center.

But really I have to answer this question for myself, just as the heart of Mindfulness Based Interventions are an invitation to access one’s own wisdom, I need to turn within to answer it. In order to ask people to face the difficulties of their lives, chronic pain, sick family members, financial stressors, “The Full Catastrophe”, I need to know and have the confidence that I can do this myself. With the help of a good teachers in a supportive environment. I have found this capacity on the many retreats that I have attended. Mindfulness and the teaching of mindfulness are “inside out” learning and teaching. So while we hold the written curriculum with great integrity, and educate ourselves about the research, and understand the foundations of experiential learning, ultimately we have to know the interior landscape of our own hearts, minds and bodies. This is where the real curriculum lies. If we are asking people to go inside to find their own wisdom, to face pain and loss with openness, curiosity and kindness (a very tall order) then it is important that we do this ourselves. Not just to be good teachers- of what has been described as “Intensive training in meditative practices”, but to really know and live our lives fully. For thousands of years people have found the silent container of retreat, held by strong teachers – who have sat on their own cushions for many hours, to be an effective way to see into the changing nature of things and to build resilience to face whatever comes in our lives with some degree of equanimity. In the age of technology and heightened busyness and distraction, it feels more important than ever, to find this silence and stillness where we can study the real curriculum that lies within.

If this has inspired you, I hope you’ll join us in January 2015 at a 5 night silent retreat designed with you in mind. We’ll meet at the beautiful historic Joshua Tree Retreat Center January 13-18th. Please go to www.mindful-way.com/retreats for more information.

Beth Mulligan, PA-C is a certified MBSR teacher and teacher trainer through UMass Center for Mindfulness. She has been teaching MBSR for over a decade to diverse populations; from the critically ill, to non-profit organizations, the underserved, educators, and corporate leaders. She currently teaches at the Susan Samueli Center for Integrative Medicine at UCI and Insight LA. Beth teaches the 10 week and 9 day practicum for teachers in training nationally and internationally through the UMass CFM. She is also trained in and teaches Mindful Eating and Mindful Self Compassion