Tag Archives: UCSD CFM Professional Training Institute

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.

hands

[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.

 

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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.

 

 

 

 

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.

Surfing A Global Wave

By Chris Gauthier

Global Wave            You know something’s working when it makes it to the big time “for Dummies” book publishing. Today a person can Google “Mindfulness” and will find almost 12 million global links for the word/practice/healing revolution in less than a second. What we find on the internet today and in the contemporary programs of our time is historically linked to practices in other parts of the world about 1500 years before our common era (Alidina, 2011). The folks at UCSD’s Center for Mindfulness work to train professionals, empower those who come to learn the skills, and research this nebulous field to better understand why what they do is successful.

            Variations of this practice of mindfulness, some with traditions hundreds of generations long, are compacted, packaged and exported around the globe. The methodology and application remains in essence, however newly formulated semantics, developed contemporarily by Jon Kabat-Zinn and others describe these activities and practices for this generation. With the success that he has had (Zinn, 2003) along with others, Mindfulness-Based Stress Reduction (MBSR) programs are popping up like Starbucks all over the place. Recently interviewed, Steven Hickman, Psy.D, the founder and current Director of the growing UCSD Center for Mindfulness discusses the continual development of their program.

            Generally, these programs educate people with scientific explanations and evidence for many data-driven and evidence-based consumers today. Hickman knows that mindfulness is somatically located, based on this research and his own practice, so the Center’s programs provide “a way in for people to then let that go and to experience what that is for real” paired with discussions of research, art, and sharing experiences. Researched, tried, and tested, this methodology seems to ‘click’ with human minds and brains to institute real, long-lasting change on a neuronal level (Baer, 2003). UCSD CFM has come a long way from its conception, more than a decade ago.

           steve-hickman Hickman’s vision was and is still: not a business plan, not any sort of “strategic plan” at all. Confident in this work, the practice itself akin to the roots of kelp that meld with the ocean floor, swaying with the change of tide, but never adrift and disconnected. This is what makes UCSD’s program unique: “All of these interventions, even though each one’s different, they all share a core of mindfulness practice, and needing to be grounded in a practice if you are going to teach.” Still, designing an authentic and effective mindfulness program for a large range of participants from chronic pain patients to lawyers is challenging. UCSD’s success is a teaching framework whereby these skills are taught, experienced and made into habits is reflected in the center’s growth. Steve explains that, “people are coming in because they are suffering over something…We help people identify that they have stressors, then set that aside and give people the experience of watching their mind.” This is not where influence of the center stops for long, however.

               The Neuroscience behind Professional Training Institute BannerMindfulness is of increasing interest to healthcare professionals and they are pursuing mindfulness training through the UCSD Center for Mindfulness’s Professional Training Institute. When the center was founded, it quickly became a hub. Hickman describes the experience, “I was just standing on the beach when the global wave of interest hit.” Currently, the CFM is creating programs, training and research opportunities that will help to spread the practice far beyond the center’s current reach. With the instructors here also continually practicing and growing, it is only natural that what the center teaches “can take care of itself.”

              

     Keeping with the pace of the global wave of interest mindfulness brings, Steve is heartened by knowing, “the nice thing is that you can do life and mindfulness at the same time.”


Work Cited

 Baer, Ruth. “Mindfulness Training as a Clinical Intervention: A Conceptual and Empirical Review.” Clinical Psychology: Science and Practice 10 (2003): 125-43. Print.

Bishop, S. R. “What Do We Really Know about Mindfulness-Based Stress Reduction?” Psychosomatic Medicine 64 (n.d.): 71-84. Print.

Kabat-Zinn, Jon. “Mindfulness-Based Interventions in Context: Past, Present, and Future.” Clinical Psychology: Science and Practice 10.2 (2006): 144-56. Print.

“A Tidal Wave of Mindfulness: An Interview with Dr. Hickman.” Interview by Sara Kimmich. May 2013.

Alidina, Shamash, MA. “History of Mindfulness.” Learn Mindfulness. Learn Mindfulness, 2011. Web. 1 June 2013.

 

Image credit: http://apogeepoet.blogspot.com/2012_07_01_archive.html

About the Author:

Chris Gauthier is an alumnus of the University of California, San Diego with a degree in Cognitive Science and a focus in Neuroscience. He has many passions revolving around skills of wholeness, health, and self-discovery. Chris is affiliated with the UCSD Center for Mindfulness. He also travels and presents a variety of topics in a workshop style, mostly to college-level minds. Mr. Chris Gauthier can be reached at: chris.a.gauthier@gmail.com

What Does It Mean To .b?

logo_dotB.b pronounced (dot-be), stands for “Stop, Breathe and Be!” This simple act of mindfulness provides the kernel of a nine-lesson course for schools. Written by experienced classroom teachers and mindfulness practitioners, and evaluated positively by the Universities of Cambridge and Oxford Brookes, .b can be used in a wide range of context and age ranges, including adults.

dotb-sdcfm

Richard Burnett and Chris Cullen, co-Founders of the Mindfulness in Schools Project, met in 2007. Along with Chris O’Neil, these schoolteachers had experienced the benefits of mindfulness themselves and wanted to bring it to life in the classroom. In approaching the development of a formal course, they tried to answer the following question: 

Question:  When 25 teenagers tumble into your classroom at 11:45 on a wet Tuesday morning, how are you going to interest them in mindfulness? They are tired. They are hungry. They are playing with their phones, and they’d rather be somewhere else. They’ve never heard of mindfulness, it doesn’t sound very exciting, and if you were to tell them that it involved periods of stillness and silence, you’d lose them before you begun. How are you going to convince them that mindfulness is a skill which could make a real difference to their lives?

Answer: .b (Stop, Breathe and Be)

The .b curriculum is a powerful and proven model for teaching mindfulness to teens. It is now offered in 7 countries and has been integrated into school programs throughout the U.K. This curriculum is considered a valuable resource for professionals in multiple disciplines who work with youth and who are interested in integrating mindfulness into their teaching.

.b and The Mindfulness in Schools Project have been featured in numerous articles and interviews highlighting the benefits of mindfulness training with teens, including a recent TED talk by Richard Burnett, .b co-founder.

The UC San Diego Center for Mindfulness Professional Training Institute is proud to join efforts with the Mindfulness In Schools Project in offering the first .b Teacher Training on the West Coast.

Please join us for this event in July 2013 and become part of the .b teaching team here in the U.S. Information and registration can be found on the Professional Training Institute Website.

For a complete review of .b in the media please click here.

LorraineHobbsWe invite you to join Lorraine M. Hobbs, MA, CHom UCSD Center for Mindfulness Director, Youth and Family Programs and her distinguished co-teachers for the first .b teacher certification program offered on the West Coast, July 18-21, 2013, Francis Parker High School, San Diego, CA