Tag Archives: UC San Diego Center for Mindfulness

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.

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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.

 

The Soul of Mindfulness

Written February 19, 2015 by Pete Kirchmer.

Pete Kirchmer CPCC

Pete Kirchmer is  the Assistant 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.

The Meditative Experience

I can still recall one of my first experiences at a meditation course. The instructor sat nobly on stage dressed in flowing white clothing that I imagined he’d bought near the Ganges during pilgrimage in India. He recounted vivid experiences he’d had while in deep meditation, dancing with Krishna on the tongue of the Buddha. Energy flowing and vibrating down his spine. Chakra’s whirling and glowing; he was one with the Divine Mother, in a state of pure bliss. I recall being inspired and even a bit jealous at this man’s deep inner journey. A fire had been lit inside me and I knew that it was my turn to visit these magical, meditative realms. Sitting upright with dignity on my meditation cushion, I was fully committed to repeating my special mantra, over and over again, confident in it’s powers to elevate my soul.  But after twenty minutes of diligence, there were no dancing deities, vibrating energy or elevated soul. My back hurt, my knees ached and the only state of consciousness I managed to reach was one of agitation and exhaustion.

After nearly a decade of meditation practice, I’m comfortable admitting that I’ve still never danced on the tongue of the Buddha, nor do I imagine I ever will. My back and knees still sometimes hurt but I’m no longer all that agitated by it. I’m actually agitated by far less these days, which is one of the many benefits of mindfulness meditation.

There are many traditions and styles of meditation, each with their own practices, intentions and aspirations. There are forms that use Mantras, Mudras, Yantras, and Mandhalas. You can meditate with gongs and crystal bowls, chanting, singing and in silence. Some forms of meditation are to express devotion or prayer, others are seeking transcendence and expansion. All are beautiful and all are beneficial. From the buffet of traditions now available to us in the west, mindfulness meditation is the practice that has called to me. It’s simple yet deep and seeks nothing but a clear experience of what’s already happening in the present moment. It’s nothing special and at the same time, infinitely magical.

Evidence Based Practice

Part of the reasons mindfulness has so successfully integrated into medicine, academics, corporations and government is because it’s incredibly inclusive, accessible and easily integrated into everyday life.  Although Mindfulness practice has its roots in Buddhism, the modern day Mindfulness Based Interventions (MBI’s) have intentionally dropped the cultural and historical baggage of religious mythology and tradition. Some say it’s “Buddhism without the Buddha”. Mindfulness is now often described as an integration of Eastern Philosophy and Western Psychology, supported by Neuroscience (referred to as, “Neuro Dharma”). Given the absence of any language or teaching that would offend or exclude anyone’s beliefs, it’s becoming an appealing practice for people of all religions and atheists alike.  There have now been thousands of research articles published on the various benefits of mindfulness from improving health & wellbeing, decreasing pain, depression and anxiety, improving attention and memory, decreasing stress and burnout, enhancing relationships, and improved performance in life, work and sport.

Has Modern Mindfulness Sold it’s Soul?

“As the history of Buddhism shows, it is a process of continual reformation in accordance with the present needs of those in front of us.”

-Edel Maex, Zen Psychiatrist

Like an Indie Rock band that’s gone mainstream, many question and even criticize the “Mindfulness Revolution” for it’s new trendiness and quickly increasing popularity. The concern is that without the context of Buddhism, modern mindfulness will lose it’s ethical framework and it’s true ability to heal and liberate. Traditionally the intention for practicing mindfulness was to end suffering and awaken to the true nature of reality. There are precepts around not harming or stealing and there is a path laid out for right living. Some fear that excluding these domains of practice will reduce mindfulness to a technique that could be used for say, training Military marksmen to focus on their targets. Or for pacifying the corporate masses so they continue to be overworked with less absenteeism or the health insurance burdens of chronic stress.

Jon Kabat-Zinn

Although Buddhism doesn’t directly teach the existence of an eternal soul the way other religions might, it’s far from “soul-less”. It’s true that on occasion modern forms of mindfulness have strayed from the path, becoming myopic, watered down and over hyped, leading to the new and catch label, “McMindfulness”.  But from my perspective, much of modern mindfulness has actually successfully maintained the richness of the tradition while being “re-contextualized” from it’s Buddhist origin to better meet the needs of our culture. While on retreat at Mt. Madonna Center I had the opportunity to have lunch with Jon Kabat-Zinn, the father of modern mindfulness. Cramming as many questions as possible into our short time together, I hastily made a comment about his course, Mindfulness Based Stress Reduction (MBSR) as being “Secular Mindfulness”.  He quickly corrected me by making the distinction, “MBSR is not secular, it’s non-dual.” I then understood that the MBSR approach to mindfulness is not overtly “spiritual”, but it’s also not, “non-spiritual.”

Later in the retreat, Jon Kabat-Zinn warned all of us Mindfulness Teachers in training against a limited view of mindfulness. “Mindfulness is not a technique”, he said with firmness, “Mindfulness is a way of being”. It is in this particular “way of being” that we find the soul of mindfulness. As Kabat-Zinn explains, the Asian word for mind and the word for heart are the same. “Hearing Mindfulness without the Heartfulness is a misunderstanding and will lead us to mistaking it for a purely cognitive exercise.” Ethics, although not directly taught, are imbedded into and cannot be separated from a true understanding of mindfulness.

The Soul of Mindfulness

Students of mindfulness meditation are taught to rest in a non-conceptual knowing that comes before thinking, which we may refer to as “awareness”. This awareness is not purely objective but rather has the inherent quality of loving-kindness. Sounds, sensations, sights, and smells as well as mental objects such as thoughts, feelings and sensations all arise and are held gently in this “kind awareness”. This awareness is open and spacious, accepting and inviting. It is our innate goodness; it’s infinite and boundless, indefinable and knowable only through direct experience. Trying to use thought to understand awareness is said to be like trying to use a flashlight to find the source of the flashlights light. As you wave the light around the dark room it could only fall on objects but never illuminate the source.

Although profound and maybe even abstract sounding for those who’ve never practiced, this “kind awareness” that is the heart of mindfulness is actually quite utilitarian in it’s application to everyday life. It’s not reserved for advanced mediators with completely silent minds or limited to formal periods of meditation, in the morning on your special cushion. You can directly experience this “heartfulness” the next time you face something challenging in your life- however big or small.

We are conditioned to react to stressful events by automatically fighting or fleeing. Blaming, criticizing, “shoulding”, or numbing out, denying and repressing are some of our most common reactions. In these moments you can wake up to feeling the grip and contraction of stress in your body. Rather than going into your reflexive habit, you can pause, take a few breaths and allow whatever is happening to happen, without judging it. You can choose to stay with your fears rather than abandoning yourself, noticing how the thoughts come and go and how the body eventually begins to soften. Allowing life to unfold the way it is rather than resisting it, is actually a radical act of mindful self-compassion. Holding our small, conditioned selves in the light of this infinite, kind awareness is the catalyst for healing and transformation.

Although we may or may not find ourselves during mindfulness meditation, dancing with Shiva and radiating pure white light, we may eventually come to see that the whole of our lives is made up of an ever-changing present moment experience of our senses and self concepts, all arising in this vast, spacious, kind awareness. And if this realization allows us to become more grateful for this precious life, more gentle with ourselves and more compassionate to others, what could possibly be more soul-full than that?

logo-mpeakYou are invited to join and learn with Pete at our next mPEAK trainings. mPEAK is a cutting-edge training program for those seeking new levels of performance and success in their work, sport, or other challenging endeavors. mPEAK is built around the latest brain research related to peak performance, resilience, focus, and“flow”. The mPEAK program enhances mindfulness through established and empirically supported practices and exercises, tailored to fit the needs and desires of the team or individual.

Mindful Performance Enhancement, Awareness & Knowledge
3-Day Intensive mPEAK course Program activities include: meditation; talks on the relationship between neuroscientific findings, peak performance and mindfulness; experiential exercises; group discussion; and home practices.
CE credts are available. June 26-28, 2015 The Catamaran Hotel, San Diego, CA

For our local San Diego residence you are also invited to register for the full 8-Week mPEAK program held at the UC San Diego Center for Mindfulness.

 

Mindfulness Training Makes for Better Leadership, Better Companies, and Better People

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

christycassisa

“Leaders who are mindful tend to be more effective in understanding and relating to others, and motivating them towards shared goals. Hence, they become more effective in leadership roles.”

~ William W. George, professor of management practice at Harvard Business School, former chairman and chief executive officer of Medtronic, author of four best-selling books.

Mindfulness in Leadership

In the past few years, we have seen a veritable explosion of research into the benefits of mindfulness and meditation. Many researchers have been surprised by the depth and breadth of positive changes seen in individuals who have learned and practiced these skills. As many of us know, the data are showing that those who practice meditation experience improvements not only in measures of health, such as stress levels, blood pressure and chronic pain, but also in aspects of job performance, such as focus, emotional regulation, creativity and working memory capacity. And additional studies show links to improved overall life satisfaction through increased social connectedness, decreased anxiety and depression and increased empathy and compassion.

Mindfulness, the practice of simply being aware of what is happening right now, in this moment, and exploring that awareness with a non-judgmental attitude, is a skill that, despite its simplicity, takes effort and repetition. In our 24/7, on-call culture, we have seemingly forgotten what it means to “pay attention” to our lives, and both our personal and work lives can suffer for it. We are seeing more and more how an individual who practices mindfulness naturally brings the benefits to work, often improving both the experience of work, related job performance and even organizational culture as a whole.

As I noted in my 2012 blog post, businesses of all types have embraced the fact that the wellbeing of their employees improves the health of the company, and mindfulness has become an accepted component of wellness programs, joining such mainstays as yoga and exercise. We are hearing more about the well-known leaders who practice mindfulness, such as Twitter co-founder Evan Williams, LinkedIn CEO Jeff Weiner, Aetna CEO Mark Bertolini, Salesforce.com CEO Marc Benioff and Zappos.com CEO Tony Hsieh, just to name a few, and we are learning more about companies that are integrating and expanding these offerings. Intel, for example, has had such success with their Awake@Intel program that they are expanding it worldwide through an internal train the illuminatrainer program. And we are proud to have been chosen as a partner to bring mindfulness programs to Illumina beginning this summer.

Executives and leaders can benefit from practicing mindfulness in a particular way. Although the health and work performance improvements alone would likely convince most skeptics, management-related benefits are becoming increasingly apparent as well. Leaders at work influence not only their own careers, but also the direction of the entire organization, and with it the livelihoods and wellbeing of all of their employees. The consequences of a poor decision made by an executive in reactive, auto-pilot mode, are felt more broadly than most as effects spread throughout the organizational strategy and culture. Even the products produced and services provided bear the imprint of choices made at the top.

Awareness & Intention: For executives, learning to do nothing to achieve more is counter-intuitive. But what is often found once one begins to pay attention is that the very drive that has brought success thus far may in fact be blocking future success. Mindfulness allows the mind to begin to recognize the patterns and habits, the stories and tape-loops that run a constant commentary on the happenings of the day. Once that awareness is developed, the commentary can be challenged and resulting behaviors can be shifted towards wisdom and intentional choice.

Focus & Clarity: Mindfulness helps improve strategizing, the decision-making process and the resulting decisions because the brain is able to be present and focused on what is actually on the table. As a result, a leader is able to see more clearly the factors at play and respond more appropriately. Rather than reactive interpretations or pre-conceived expectations, perspectives are widened and calmed. Much like “mental hygiene”, mindfulness clears out the clutter and stories so that the workday can be managed with more clarity and creativity, and decisions are made more consciously, with clear awareness of both their the roots and results.

Communication: Connection between human beings is at the core of much of the business world. Mindfulness can facilitate interpersonal communications by increasing openness and improving listening skills. When we are more available to hear the message being communicated, we can see opportunity rather than obstacle and connection instead of just conflict. We have all likely encountered the experience of talking without being heard, and the feeling of being misunderstood or even neglected. The practice of mindful listening builds the skill of real communication, on both the individual level and on a more global scale. The leader who hears the customer or client is more likely to provide a better service or product and the executive who can clearly articulate the vision is more likely to gain support with employees.
We are pleased to be partnering with the UC San Diego Rady School of Management, Center for Executive Development in offering our first Mindful Leadership course. This one-day course is highly experiential and will introduce mindfulness and explore how it can be integrated into leadership roles and organizational culture. Participants will learn about the scientific foundations of mindfulness, why meditation is such a powerful technique and will begin practicing mindfulness exercises. The class will provide a unique supportive structure to discuss experiences and build a framework for bringing this new awareness to work, leadership and life.  We hope to meet you there!

For more information about our workplace mindfulness programs, please visit our WorkLife Integration program page or email Christy Cassisa at mindfulness@ucsd.edu.

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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. 

http://mindfulness.ucsd.edu

A Few Mindful Leadership Articles

Developing Mindful Leaders– Harvard Business Review, Dec 2011

The Mind Business– Financial Times Magazine, Aug 2012

Mindfulness Helps You Become a Better Leader –Harvard Business Review Oct 2012

Practicing Mindful Leadership– T & D by ASTD, March 2013

Is Mindfulness Good for Business?– Mindful, April 2013

Meditate for More Profitable Decisions– Insead, Sept 2013

The Mindfulness Business– The Economist, Nov 2013

Mindfulness in the Age of Complexity– Harvard Business Review, March 2014

Become a Mindful Leader: Slow Down to Move Faster– Forbes, March 2014

There’s no price tag on a clear mind: Intel to launch mindfulness program– The Guardian, April 2014

 

How Do You Meet Your Suffering? Opportunities Abound to Learn Self-Compassion in San Diego

Dr. Kristin Neff and Dr. Christopher Germer have dedicated years to studying, researching, and teaching self-compassion. All of this dedicated effort and passion have resulted in the Mindful Self Compassion (MSC) program, a research- and skill-based eight week training similar in format to Mindfulness- Based Stress Reduction (MBSR) but focused on this key component of how we meet our own suffering. Outside of Dr. Neff and Dr. Germer’s own courses, the The UC San Diego Center for Mindfulness is currently the only place offering MSC courses. (Note: Dr. Neff will present a one-day workshop on the topic in San Diego on September 22, 2013. See below for more details.)

Drs. Neff and Germer trained Michelle Becker, a San Diego Marriage and Family Therapist and MBSR teacher, as the first teacher of the program. She, along with Dr. Steve Hickman, the second teacher trained by Neff and Germer, will lead their second MSC program at the UCSD Center For Mindfulness this September.

In describing how thoughts arise from actions, Michelle noted that “when something bad happens, it is like being hit by an arrow, difficult and painful. Unfortunately, a second arrow, our thoughts and reactions, follows the first. Many times, it is these thoughts and reactions (i.e. “this shouldn’t be happening,” “you failed,” “you’re so lazy,” “maybe you’re stupid”) that cause the bulk of the suffering. The event, the first arrow, is painful, but how different would it be if instead of that second arrow, we just attend to the fact that the first arrow hurt?

Compassion is a response to witnessing suffering. Becker notes that “showing kindness and compassion to ourselves makes such a difference in our lives. Even simply responding by acknowledging ‘Oh wow, that hurt,’ radically changes our experience”.

Through mindfulness and self-compassion training, a space is formed between event and reaction, and within that space, Becker explains, we are able to choose how to react. “When we create the space, it’s the difference between reacting and responding. So when we choose to respond, can we be kind to our own selves?”

Kristin Neff

Kindness and compassion are skills that can be developed. Rather than continually judging and evaluating ourselves, self-compassion involves generating kindness toward ourselves as imperfect humans, and learning to be present with the inevitable struggles of life with greater ease. It motivates us to make needed changes in our lives not from a place of motivating ourselves with punishment, but because we care about ourselves and want to lessen our suffering.  But becoming more compassionate requires breaking down old habits and building new mindful skills and habits.

Step one in developing self-compassion is mindfulness. In order to change a habit, we must become aware of its existence. We need to become aware of whatever sensation, thought, or emotion is causing suffering. Once we identify our suffering, the second step is to remember that we are not alone in our suffering.  Pain and suffering are part of any life, and therefore our suffering is a simply a normal part of belonging to the human race.

The third step is to choose to respond with kindness toward our own selves.  Much like we would respond with kindness for a friend who is suffering in the same way. In Michelle’s words, “It’s really that simple. Not easy. But really that simple.” Awareness and compassion are learnable through education and practice.

MSC is based on research. Early clinical studies indicate that MSC practice will increase happiness and lessen anxiety and depression, as well as supporting and improving mindfulness overall.

Even people who have taken MBSR will benefit from MSC.  Michelle commented, “Both programs have the core elements of mindfulness and compassion. Compassion is not trained explicitly in MBSR, but it is important. We do these practices that help us become aware of where we are, and to the extent that where we are is painful. It would be a little bit cruel to become aware of pain and just meet it with harshness instead of offering ourselves the compassion each of us deserves.”

In addressing which program to take, she remarked, “People will benefit from both. There’s a lot of overlap between MBSR and MSC and it’s about which door you choose to take first. For some people, starting with MBSR would be preferable, and for others, starting with MSC would be preferable. If there is a lot of harshness, a lot of self-judgment and self-criticism, probably your experience with MBSR will be deeper and you’ll get more out of it, and it won’t be quite as painful, if you start with MSC.”

For more information on MSC and to register for the 8-week course starting September 20, please visit the Center for Mindfulness website.

To learn more about Dr. Neff’s pioneering research into self-compassion, check out her homepage, her book “Self-Compassion.”

One-DAY WORKSHOP in SAN DIEGO, September 22

You are invited to attend Kristin Neff’s Self-Compassion & Emotional Resilience one-day workshop on September 22, 2012 from 9 am to 4 pm, on the campus of UC San Diego. The workshop will provide simple tools for responding in a kind, compassionate way whenever we are experiencing painful emotions.