Healing Grief through Compassion and Love

Frank Ostaseski was recently interviewed during the 2020 Mindfulness & Compassion Global Summit by Rheanna Hoffmann on the topic, Grief and the Healing Power of Love and Compassion.  With so many deaths worldwide from the Coronavirus (410,000 at the time of writing), the issue of grief and its manifestations becomes increasingly prevalent.   Frank is the cofounder of the Zen Hospice Project (now called The Zen Caregiving Project) and founder of the Metta Institute designed to provide creative education in the art of “mindful and compassionate end-of-life care”.

Healthcare professionals may not have lost loved ones through the virus, but they can experience grief too with the loss of patients that they have been caring for – this is in addition to other stressors that challenge their resilience.  In his interview responses, Frank explained the nature of grief and the power of compassion and love to heal people who have experienced profound grief.

The nature of grief

Frank who has supported more than 1,000 people in the process of dying maintains that grief is not a single point but a process – an evolving process of “loss, losing and loosening”.  There is the initial shock of the loss that can result in physical collapse and total disorientation.  Shock impacts people differentially – some people may experience numbness, there is no “one way”.   Beyond the initial shock of the loss, is a process of “losing”, where in the midst of other things an overwhelming sense of loss returns accompanied by strong emotional and physical symptoms.  “Losing” can persist for many years and eventually become an intermittent event.  In the meantime, the process of “loosening” commences with progressive release of the hold that grief has over a person.

People grieve in different ways – some withdraw and have a strong desire to be alone with their grief, others experience tears and crying uncontrollably, while still others may take out their grief by aggression and violence (such as is occurring in the riots in America in relation to the Black Lives Matter movement).  Grief and our response may be aggravated in challenging times such as the pandemic where everyone is experiencing a form of “emotional inflammation”.

Frank maintains that grief has many faces, e.g. anger, rage, sadness, depression, fear and even regret.  He also suggests that grief results not just from the sense of loss of a loved one but also from the associated lost opportunities – a young life cut off in their prime, a missed opportunity to reconcile with a loved one, a lost chance to say goodbye or to be physically present with someone as they were dying.   For people exposed to dying and death as a result of the Coronavirus, there can be a collective grief brought on by the lost opportunity to save lives, as well as the lost opportunity of the lives lost.

Healing grief through love and compassion

The starting point for being able to show compassion towards the people experiencing grief is having an understanding of the nature of grief and its many forms of expression. It is important not to add to the stress of people who are grieving by communicating expectations of how their grief should be expressed.  Grieving is a very personal process and requires compassionate attending and listening, not the projection of personal preference.

Pema Chödrön discusses ”compassionate abiding” in our own grief and suffering as the pathway to expressing compassion for others.  Frank suggests that we need to “metabolize” our own fear and suffering by facing it fully, experiencing it in our body, mind and heart and converting it to compassion for others.  He maintains that when we can explore our own experience through self-observation and self-inquiry we can “build an empathetic bridge to other people’s experience”.  Otherwise we can be working out of our own distress and needs rather than the needs of others who are grieving.  Without this level of self-intimacy we can appear dishonest or disingenuous to others we are trying to help in their grief.

Frank explained that he has difficulty expressing self-compassion but has developed a number of processes that enable him to express compassion for others.  Each night before going to sleep, he focuses on the suffering of others – those who might be suffering through loneliness, those experiencing grief or those who are caring for others who are dying.  Through this process he feels love and warmth towards others and the emergence of his “innate compassion” that is broad and deep enough to absorb or dissolve his own experience of suffering.   In the morning, with his hand on his heart, he asks himself, “What would love have me do today?”

Reflection

Self-intimacy is a key to genuine compassion towards others who are grieving.  Compassion and love help to heal grief because they involve abiding fully with someone who is experiencing grief, not trying to fix them.  Our very presence, uncontaminated by unrealistic expectations of the other person, can be a source of healing just as “listening generously” can be.   As we grow in mindfulness, we can develop self-intimacy, calmness and peace and be better able to be present to and compassionate towards others.

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Image by Gordon Johnson from Pixabay

By Ron Passfield – Copyright (Creative Commons license, Attribution–Non Commercial–No Derivatives)

Disclosure: If you purchase a product through this site, I may earn a commission which will help to pay for the site, the associated Meetup group and the resources to support the blog.

Resilience through Self-Compassion

Sounds True founder, Tami Simon, recently interviewed Pema Chödrön as part of the podcast series, Resilience in Challenging Times.  The theme of Pema’s interview podcast was Compassionate Abiding – an emphasis on building resilience by abiding in, or inhabiting, difficult emotions while extending loving-kindness to our self and others.  Her focus was on ways to become “embodied” – being fully in touch with the physical manifestations of our feelings. 

Pema acknowledged that many people worldwide are feeling lost and experiencing “groundlessness”.  This is normal and natural in these challenging times when everything has been upended – intrastate, interstate and international travel, location of work, availability of work, education of children and adults, health risks, financial security and relationships.  We are now having to connect from a distance – with our colleagues, friends and extended family.  People in the streets, cafés and shops are wearing masks and observing social distancing – avoidance is the new norm in interactions.

Becoming grounded in your body

With this pervasive upheaval, it is difficult to stay grounded and avoid being swept away by a torrent of difficult emotions. Pema maintains that the one, immediately accessible control point is your body.  Your difficult emotions can manifest in your body as tightness in your chest, pain in your arms or legs, headaches, upset stomach, racing pulse or any other physical form of constriction, acceleration or discomfort.   Pema contends that the pathway to resilience lies in immersing yourself in your feelings and associated bodily sensations through your breathing.  She argues that it is important to “lean into your sharp points and fully experience them”.

Pema offered a breathing exercise during her interview podcast (at the 16-minute mark).  She encouraged listeners to get comfortable (sitting, lying or walking) and to ask themselves, “What does a specific feeling (e.g. anxiety) feel like in my body?’  You are encouraged to explore the depth and breadth of the feeling through self-observation and self-exploration – locating the point(s) of manifestation of the feeling in your body. 

Conscious breathing with kindness and self-compassion

Having named your feeling and fully experienced its manifestation in your body, the next step is to take three conscious breaths – breathing in and out deeply, feeling your lungs expand with the in-breath and experiencing a sense of release/relief on your out-breath.  Pema argues that in this way we are accessing the “wisdom of our emotions” – emotions that have been shaped by our personality, life experiences and responses to triggers.  This process can be repeated over a longer period if the level of personal agitation is high.  Pema mentioned that in one of her recent experiences of a difficult emotion, it took her half an hour to achieve equilibrium and peace through this breathing exercise.

For some people, the focus on breath may be too traumatic because it generates painful flashbacks to adverse childhood experiences or too demanding because of respiratory difficulties or other physical disability.  In this scenario, Pema suggests that embracing yourself, rocking, tapping or a more analytical approach could work to tame the emotions and dampen the associated feelings.

As you breathe into and out of your feelings, it is important to extend loving-kindness to yourself – avoiding negative self-talk that is debilitating and disabling.  Each person has a different way of expressing self-compassion and acknowledgement of their inherent goodness.  Pema maintains that “the essence of bravery is being without deception” – having the courage to face up to what we are not happy with in ourselves, as well as what we admire.  By holding our faults, deficiencies and prejudices in loving kindness and understanding, we can move beyond self-deception, self-loathing and self-recrimination.  It takes a brave person to face the reality of what they feel and why, and to open themselves to self-intimacy and self-empowerment.   Pema suggests that as we extend kindness to our self, we imagine our heart opening wide and filling an ever-expanding space.

Reflection

Pema is a humorous, grounded and practical meditation teacher who has written many books including Start Where Your Are and When Things Fall Apart.  She provides a free e-book titled, 5 Teachings of Pema Chödrön.  Pema has also developed an online course, Freedom to Love, covering the principles and practices mentioned in this blog post as well as a penetrating exploration of resilience through compassion towards others.

After many years of meditation and teaching, Pema Chödrön has developed a quiet, down-to-earth, insightful approach that makes you want to learn more from her.  To me, she evidences the calmness and peace that she promotes. 

Consistent with other mindfulness teachers, Pema encourages spending time in nature, walking and other forms of movement.  As we grow in mindfulness through our breathing, self-exploration and self-intimacy, we can better access our own sense of peace and resilience in the face of very challenging times.

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Image by jplenio – My pictures are CC0. When doing composings: from Pixabay

By Ron Passfield – Copyright (Creative Commons license, Attribution–Non Commercial–No Derivatives)

Disclosure: If you purchase a product through this site, I may earn a commission which will help to pay for the site, the associated Meetup group and the resources to support the blog.

Managing Yourself in Times of Crisis

Susan David was recently interviewed as part the Ted Connects© series of talks.  Susan spoke on the topic, How to be Your Best Self in Times of Crisis.  She maintained that “life’s beauty is inseparable from it’s fragility” and provided a number of ways to manage yourself in times of crisis.  She emphasised the importance of facing our difficult emotions, naming our feelings, being curious about what our emotions are telling us, developing our sense of agency and finding ways to help other people.  Susan stressed that underpinning her approach is the concept of “emotional agility” – the core of which involves “radical acceptance” of our emotions and self-compassion.

The fragility of life

Susan reminds us that the Coronavirus highlights the fragility of life. This fragility, however, is part of our everyday life experience. We love someone then lose them, we enjoy good health then experience illness, we savour time with our children only to watch them grow up and leave home.  The problem for us is that our social narrative, the stories we tell ourselves as a society, is so focused on the importance of always achieving, being fit and happy and appearing to be always in control.  There is an inherent denial of the reality of death and the fragility of life – we have to appear to be strong and deny our difficult emotions.

Facing our difficult emotions

Susan stressed the importance of overcoming our habituated way of responding to difficult emotions.  We typically deny them, turn away from them and, yet, end up stuck in them or “marinating in it” as Rick Hanson, in his Being Well Podcast, describes the resultant state of self-absorption.  Susan maintains the critical importance of facing our emotions and owning them, not letting them own us.  This involves naming our feelings not in a broad way such as “I’m feeling stressed” but in what she calls a “granular” way or fine-grained identification of exactly what we are feeling, e.g. disappointment, resentment, anger, fear or anxiety.  It is only by truly facing and naming our difficult feelings that we can tame them, stop them from owning us.  Susan points out that this self-regulation is a key facet of mindfulness.

Being curious about our difficult emotions

This is a form of self-observation and self-exploration. It’s being curious about what our difficult emotions are telling us about ourselves and what we value.  Strong emotions are indicators of what is important to us but, at the time, perceived as lacking in our personal situation.  Loneliness, for example, is experienced as disconnection from others and tells us how much we value relationships and connection.  Social distancing and social isolation, as a result of the Coronavirus, have compounded our feelings of loneliness.  So, it’s important to move towards ways of re-connecting, if not face-to face, by phone and online communication. 

Developing our sense of agency

Susan argues that in these times when everything seems out of control, it is important to develop “pockets of control” to enable us to develop our sense of agency – our capacity to control some aspect of our life and our immediate environment.  These arenas of control can be minute things like deciding what three things you want to do today, developing a menu plan for the week, setting up a daily routine (especially when you are working at home with children present) or changing the way you normally do things to adapt to changing circumstances.  It may be that you decide to master the skill of online communication – developing new capacities as well as gaining control.  Some people look to regain control and appreciation over their own yard or garden.  My wife and I have recently bought a coffee-making machine so that we can better control our expenditure on coffee, increase our control over how our cappuccinos or Piccolos are made and limit our time and social exposure by avoiding having to go out and queue up for a take-way coffee.

Sense of agency can extend to appreciating what we have and savouring it.  The Coronavirus attacks our respiratory system, quite literally taking our breath away.  We can begin to really value our breathing through various forms of meditation which can ground us in our body in these times of uncertainty and anxiety.  As we learn to control our breathing through meditation, we can develop ways to calm ourselves in times of crisis and stress.  Our calmness is reflected in our breathing, as is our agitation. 

Helping others in need

Besides showing compassion towards ourselves (in owning and accepting our emotions and what they tell us about ourselves), it is important to move beyond self-absorption to thinking of others and undertaking compassionate action towards them.  This may mean a simple phone call to an elderly relative who is in lock-down in a retirement village or contacting someone you have not spoken to for a while.  Everyday we hear about people showing random acts of kindness and generosity towards others.

For example, our weekend newspaper reported about the wife of a doctor on the frontline of the fight against the Coronavirus.  He has decided to live apart from the family for six months to protect them from contracting the virus.  Despite her resultant loneliness, his wife is creating homemade meals for him and his fellow health workers and enlisting the support of neighbours, friends and anyone else to do likewise so that these frontline workers don’t have to rely on unhealthy take-aways to sustain them during their very long hours of courageously caring for others.  Susan challenges each of us with the question, “How can we help in little and big ways?” – how can we demonstrate being part of a community and being “values-connected”?

Reflection

In times like the present with the Coronavirus impacting every facet of our lives, we begin to wonder how we will all cope.  Susan expresses great optimism that the crisis will enable people to be their “best self” and daily we see evidence of this.  Susan points to the history of people handling crises with courage, wisdom, compassion and mutual kindness (witness the recent wildfires in Australia).  As we grow in mindfulness and learn to face our difficult emotions through meditation and reflection, we can understand better what our emotions are telling us, regain our sense of agency and begin to show compassionate action towards others in need.  Mindfulness helps us to be calm, resilient and hopeful.  

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By Ron Passfield – Copyright (Creative Commons license, Attribution–Non Commercial–No Derivatives)

Disclosure: If you purchase a product through this site, I may earn a commission which will help to pay for the site, the associated Meetup group and the resources to support the blog.

Mindfulness – A Pathway to Emotional Agility

Dr. Susan David in her 2017 TEDWomen’s Talk, spoke about the gift and power of emotional courage – the willingness to face our emotions in all their diversity and strength.  She stated that research demonstrates that denying or suppressing emotions leads to strengthening emotions and can make people aggressive. Other research shows that such denial or suppression induces unhealthy coping behaviours and contributes to serious mental and physical health problems. Sometimes we suppress emotions because we think that this is what we should do – we take our cues from social norms or established unwritten rules operating in the workplace.   

In her book, Emotional Agility, Susan argues that radical acceptance of our emotions, however difficult, is essential to be able to bounce back from setbacks and lead a productive, happy life.  Her main premise is that denial of emotions develops personal rigidity – the inability to be flexible and move with the ups and downs of life.  She maintains that, on the other hand, radical acceptance of emotions builds resilience and “emotional agility” – the capacity to deal with the complexity of an uncertain and ever-changing world. 

Susan warns us about the “tyranny of positive” – the social expectation that we do not express what is viewed as negative emotions – such as anger, frustration, sadness, disappointment or envy.  We are expected in many situations “to put on a brave face” and deny how we really feel.  She discusses the “destructive power of denial” not only in terms of being injurious to health and well-being but also in disabling us and preventing us from developing effective or creative responses to our situation. 

How to overcome rigidity and build emotional agility

In her presentation and book, Susan offers several suggestions that can assist us to develop emotional agility:

  • Stop labelling emotions as “good” or bad” – they are just feelings that we experience as a result of our perceptions and are a part of normal, daily living
  • Change your mindset to accept that “discomfort is the price of a meaningful life” – a way of living that is designed to make a difference for ourselves and others. This is a part of accepting “what is”.
  • Name your feelings but do so accurately and specifically – so instead of saying “I’m stressed” (a generic state), identify the real feeling in all it’s intensity and contours, e.g. “I’m bitterly disappointed because I missed out on that promotion” or “I am continually very resentful that Joe caused me so much work and embarrassment by his words and actions”.  We tend to fudge the emotion to take some of the heat and negativity out of it.  Accurate description and radical acceptance of our emotions lead to a genuine release and frees us to explore productive ways of thinking and acting.  This may entail a progressive realisation of the true nature of our feelings as we reflect or meditate, e.g. by undertaking the R.A.I.N. meditation
  • Recall Susan’s statement that “emotions are data, not directives” – we can establish control over our emotions through meditation and by developing self-regulation.  The starting point is naming and accepting them. 
  • Ask yourself, “What is my emotion telling me about my current situation” – e.g. “Is it informing me that my current job is destroying my motivation and/or deskilling me?

Reflection

As we grow in mindfulness, we can become more aware of the true nature of our feelings, name them accurately and accept them as part of trying to live a life aligned with our values and what is meaningful for us.  It sometimes takes time to unearth the real nature and intensity of our feelings because we so often disown them.  Persistence in our self-exploration and self-compassion opens the way for us to be more emotionally agile and more open to life’s experiences, including the potentially challenging aspects of moving outside our comfort zone.                      

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By Ron Passfield – Copyright (Creative Commons license, Attribution–Non Commercial–No Derivatives)

Disclosure: If you purchase a product through this site, I may earn a commission which will help to pay for the site, the associated Meetup group and the resources to support the blog.

Committed Mindfulness Practice to Challenge our Self-Stories

Tara Brach reminds us why our negative self-stories are so persistent and difficult to dislodge. Sometimes our stories can help to protect us by warning us about real dangers. Often our self-stories are based on an irrational fear that has its origins in our childhood. If we are to challenge these stories and change our negative thoughts, beliefs and patterns of behaviour we need to be committed to a consistent mindfulness practice that unearths the stories damaging our lives and our relationships.

Stories can blind us to creative options

Fear-based stories tend to cloud our perceptions and obscure our thinking, so that creative exploration of options is closed off to us. If we are dealing with difficulties in our relationships or undertaking a challenging task, we can be blinded by the negative self-stories that capture our thinking and lock out consideration of alternative approaches. It is in stillness and silence that we can access our creativity – the noise of incessant negative, inner dialogue can disable us because the embedded fear triggers the amygdala (the most primitive part of our brain) and our automatic fight/flight response.

The starting point for self-exploration

The starting point for self-exploration can be identification of a blockage to taking action on some issue or problem, whether associated with a relationship or an endeavour. If we find we are procrastinating, if is a sure sign that some form of negative self-story is playing in the background, on an unconscious level. As we discussed previously, the challenge is to bring these stories “above the line” – into our conscious awareness.

When we are faced with a perceived threat or the possibility of embarrassment, we tend to fall back on the illusory sense of control embodied in our self-stories and fail to exercise the values that we espouse as important such as “honesty, collaboration and fairness”. Bob Dick, in his research paper on Rethinking Leadership, asserts that in this scenario we try to “control the situation” and, in the process, desert our espoused values. Our sole focus is on self-protection.

Challenging our self-stories through a commitment to mindfulness practice

While ever we remain unaware of our negative self-stories or fail to face up to them when we become aware of their existence, we will be held captive and blinded by them. They can be persistent and pervasive. Addressing them in a single mindfulness session will be inadequate to prevent their recurrence. Negative self-stories are like weeds – you remove them from some aspect of your life, and they pop up elsewhere in a slightly different form. Even with persistent and focused meditation, negative self-stories will not be removed entirely. However, their negative impact on our lives will be reduced with committed mindfulness practice – what Tara calls “dedicated practice”. She encourages us, in the words of Henri Nouwen, “to push aside and silence the many voices” that question our worthiness and basic goodness.

The difficulty in trying to build any new, positive habit is being able to sustain the effort. Without sustained mindfulness practice, however, our self-stories will continue to hold us to ransom and control our beliefs, thoughts and actions. We need to become conscious of the damaging effects of these stories and to frequently recall the benefits of the freedom and creativity afforded to us through mindfulness practice. We can reinforce our commitment by revisiting the sense of expansiveness and self-realisation that mindfulness releases in us.

As we grow in mindfulness, through reflection and committed mindfulness practice, we can engage in self-exploration, unearth our negative self-stories and their damaging effects, experience openness to self-realisation and creativity, and rest in the calmness of our relaxed breathing.

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Image by skeeze on Pixabay

By Ron Passfield – Copyright (Creative Commons license, Attribution–Non Commercial–No Derivatives)

Disclosure: If you purchase a product through this site, I may earn a commission which will help to pay for the site, the associated Meetup group and the resources to support the blog.

Our Self-Stories Perpetuate Anxiety

We live in an anxious world where the prevalence of anxiety disorder has reached epidemic proportions in Australia, even in primary school children. This increasing level of anxiety disorder is mirrored in the reported experience in America. Underlying this growth in anxiety are self-stories that have a significant, negative impact on relationships. A core problem encountered when trying to eliminate these negative self-stories is the range of forces that keep them in place and cement their hold over us.

Tara Brach, in her course on overcoming negative beliefs and patterns of thought, argues that fear-based stories dominate our mental maps. In respect to our relationships, these stories suggest what we should be and what others should be – an impossible realisation that generates anxiety because of the gap between our self-perception/ perception of others and some idealised reality.

How self-stories are maintained

Tara argues that there are three factors that sustain our self-stories and perpetuate our anxiety:

  1. Our self-stories involve “deep groves in the psyche” – we continuously repeat an inner dialogue that creates neural pathways that deepen over time as the cycle of thought- fear-manifestation becomes more deeply embedded through repetition. Fear generates a biochemical reaction which becomes an automated response and maintains the experience of anxiety as a persistent state.
  2. We are reticent to share our self-stories that betray our uncertainty, anxiety and inability to cope. We keep them to ourselves and, because we do not expose them to the “light of day” by sharing them with others, we become more and more captured by them and identified with them over time.
  3. We cling to these negative self-stories because they give us a semblance of control which is illusory. We maintain these stories because they are reinforced by our distorted perception of our past experience. As Tara points out, we prefer to have “a deficient map rather than no map at all” – even though this gives us a false sense of security. The “disease to please” is one such deficient map.

Breaking the cycle of anxiety-producing self-stories

Tara maintains that it takes a lot of courage, persistence and self-compassion to break down the anxiety-inducing, negative self-stories. The more difficult self-stories to counter are those that are based on a perception that our life situation will only worsen not get better – a precursor to depression.

It takes courage to face up to the self-stories that negatively impact our relationships and to look beyond the stories to what underlies them, e.g. fear of rejection. It takes persistence to continue this self-exploration despite relapses brought on by self-recrimination over beliefs such as “this should not be happening to me” or “I should not be like this”. In the final analysis, it requires self-compassion and self-forgiveness to break out of the vicious cycle of self-talk that perpetuates anxiety.

As we grow in mindfulness through meditation, reflection and other mindfulness practices, we can throw some light on our self-stories that negatively impact our relationships. With courage and persistence, we can break the anxiety-producing cycle of these stories by accessing self-compassion and self-forgiveness.

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Image by skeeze on Pixabay 

By Ron Passfield – Copyright (Creative Commons license, Attribution–Non Commercial–No Derivatives)

Disclosure: If you purchase a product through this site, I may earn a commission which will help to pay for the site, the associated Meetup group and the resources to support the blog.

Shame: A Contagious Emotion

In an earlier post, I introduced a meditation on shame. The subsequent post focused on shame as a concealed emotion. In this post I want to focus on shame as a contagious emotion. Like the previous post, this discussion will draw on the work of Mary C. Lamia, my own experience and previous blog posts that I have written. In exploring shame contagion, I will discuss its effects on intimate partners, parents, children and peers.

Shame contagion in intimate relationships

Shame becomes contagious when a person in a relationship takes on a sense of diminished self-worth as a result of the projections of their partner who is attempting to deflect attention from their own “devalued sense of self”. If you value your partner and their opinion and are emotionally dependent on their opinion, you can be strongly influenced by their denigrating remarks and disrespectful behaviour. Your own shame response, reflected in a lower sense of self-worth, can reward their projecting behaviour and create a vicious circle of ever-diminishing self-esteem. The partner’s projection of their shame, whether used consciously or unconsciously, constitutes a form of “emotional abuse“.

Shame contagion in children and parents

A child who experiences distress early in life through the divorce of their parents can take on the shame that rightly belongs to one or both parents. The child can view themselves as the cause of the breakup because they have been “bad”. They can develop an ingrained sense of not being loved or lovable.

Children can also experience shame when their parents engage in what they consider to be shameful behaviour; parents, too, can feel ashamed when their child’s behaviour is criticised by others implying that the parents have failed in their parenting role.

Shame contagion from one person to their peers

Parents can engage, consciously or unconsciously, in shame-inducing behaviour towards their children. An example of this parental behaviour came to light in a workshop group I was facilitating. . The workshop group was continually disrupted by the trenchant criticism by one young woman of everything that was said by anyone else. She was highly analytical and considerably articulate.

In the first break at morning tea, I spoke to her privately and asked what was going on for her when she engaged in this destructive behaviour. She explained that her parents were academics and that even when she was a very young child, she was expected to contribute intelligently to the dinner table conversation. If one or other parent considered that she had said something they considered “stupid”, the parent placed a donkey figure in front of her (implying that she was a “dunce”). In the workshop, the young female participant was projecting her shame from her childhood experiences onto others in the group by making demeaning comments about their lack of intelligence and understanding.

Shame as a contagious emotion

It can be seen from the foregoing discussion that shame can spread across interdependent people or even people who have a low level of interdependence (such as peers). Partners can induce shame in their companions through projection, parents can contribute to feelings of shame when they belittle their children (because they do not measure up to the parent’s expectations), and peers can experience denigration from the shame-deflecting behaviour of another.

So, the contagion of shame can spread across multiple people, generate self-defeating cycles of behaviour and be sustained over several generations. As we grow in mindfulness through meditation and other mindfulness practices, we can become more conscious of our own shame, how it plays out in our lives and how it impacts others with whom we come into contact. The starting point to eliminating shame contagion is the development of self-awareness through progressive self-exploration. This, however, will require being still and engaging in self-inquiry which is often deferred because of the busyness of our daily lives.

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Image source: courtesy of KFrei on Pixabay

By Ron Passfield – Copyright (Creative Commons license, Attribution–Non Commercial–No Derivatives)

Disclosure: If you purchase a product through this site, I may earn a commission which will help to pay for the site, the associated Meetup group and the resources to support the blog.

Meditate with Intention

In the previous post, Replacing Shame with Kind Attention, I introduced the IAA model of mindfulness developed by Shauna Shapiro and colleagues.  The model depicts a  process incorporating intention, awareness and attitude, with each element reinforcing the other two.  In that post, I focused on “attitude” and explored the fundamental stance of “kind intention”, that Shauna relates to caring, gentleness, trust and compassion towards ourselves. Thus “attitude” in this model relates to the “how” we need to meditate to develop mindfulness and realise its benefits.

In the current post, I want to focus on the “intention” component of the IAA model.  Shauna describes this as foundational to the Model.   In a video presentation about the model, she quotes the definition of mindfulness that she developed with Linda Carlson in 2006:

The awareness that arises out of intentionally paying attention in an open, kind and discerning way.

Meditating with intention is basically being conscious of the “why” – the intent or purpose for your meditation.  She describes “intention” as “setting the compass” of the heart – not a destination but a direction.

 Jon Kabat-Zinn reinforces the importance of intention when he states that “your intentions set the stage for what is possible”. He explains that he initially thought that the act of meditating was sufficient in itself, but soon came to learn that for personal growth and change to occur, we need to have some aspiration or vision that provides the purpose for meditation practice. Shauna Shapiro, in her own 1992 research, found that intention moves along a “continuum from self-regulation, to self-exploration and finally, to self-liberation” (which, in turn, leads to “compassionate action”).

Shauna’s study confirmed that intention determined the outcomes of meditation, so that if your focus is self-regulation that is what you will achieve.  Hence, we need to meditate-with-intent, so that our personal vision and underlying values can be manifested in our words and actions.  This then enables us to “rest in the moment” and have stability and clarity about our life.  We meditate to realise our personal aspirations in our day-to-day lives, from moment to moment.

As we grow in mindfulness, we sharpen our intention in meditation which progressively becomes an evolving, dynamic motivation for a desired way of life.  The more we develop mindfulness, the more we can consciously pursue what we value and realise it our life.

By Ron Passfield – Copyright (Creative Commons license, Attribution–Non Commercial–No Derivatives)

Image source: courtesy of geralt on Pixabay

Disclosure: If you purchase a product through this site, I may earn a commission which will help to pay for the site, the associated Meetup group and the resources to support the blog.