Grow Mindfulness – Page 40 – By Dr. Ron Passfield

Trauma-Informed Mindfulness: Relationship Building through Music

Sam Himelstein has developed several basic principles and a series of guidelines to assist mindfulness teachers to sensitively work with people who are impacted by trauma. While these principles have been developed over more than a decade working with trauma-impacted teens, the principles and guidelines are also relevant to anyone working with adults who have experienced trauma.

Relationship building through music

In his podcast interview with David Treleaven, Sam discussed a particular case that was a primary catalyst to the development of his principles and guidelines. He provides a more detailed discussion of the case in his blog post, Trauma-Informed Mindfulness with Teenagers – 9 Guidelines. The case involved a 17-year-old high school student, Jeanette, who had experienced a traumatic childhood with many categories of traumatic events in her life, including drug addiction of her father. She had approached Sam, a registered psychologist, for help with her trauma-related issues.

During initial psychotherapy treatment, Sam was helping her to locate her estranged father so she could establish a connection with him. However, before this reconnection happened, the young woman learned that her father had died from a drug overdose. This intensified her trauma and when she presented at Sam’s clinic after the death of her father, she was unable to talk about her father, follow a line of discussion or formulate coherent sentences. Sam described this in terms of “her brain down regulating”.

Sam’s first principle – “do no harm” – came into play as he realised that getting her to talk would take her outside her window of tolerance. As he knew about her interest in music and her favourite genre, he intuitively realised that listening to music that she liked would enable her to establish some degree of equanimity, build trust and reinforce the relationship through a shared pleasant experience.

As they listened to the music together, she slowly began to move her head in line with the beat and rhythm of the music. Then, she began to talk. Sam described the effect on Jeanette of listening to the music as regulating her central nervous system, bringing her back within the window of tolerance and enabling her to access her language ability so that she could express her emotions such as anger, grief and sadness.

Sam had realised that while Jeanette was positive about the utility of mindfulness in the context of therapy, “conventional talk therapy or mindfulness meditation wasn’t going to work”. This music intervention was in line with what he described as practising an INCRA, an “inherently non-clinical relational activity” that is not a therapy technique in itself but effectively builds the relationship. Sam discusses case studies where he has used INCRA in a clinical setting with teens in his forthcoming book, Trauma-Informed Mindfulness for Teens: A Guide for Mental Health Professionals.

Reflection

As we grow in mindfulness through meditation and reflection, we can better access our intuition when working with or training people who have suffered trauma. Being present to the person needing help will enable us to let go of conventional, trained responses and be open to activities that are non-clinical in nature but develop the relationship – the foundation for all helping. Trauma-informed mindfulness, then, involves not only sensitivity to trauma-impacted people but also the flexibility to depart from habituated responses or processes. Mindfulness helps us to tap into our innate curiosity and creativity.

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Image by obBilder 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.

Trauma-Informed Mindfulness: Guidelines for Effective Helping

Sam Himelstein, in a podcast interview with David Treleaven, discussed the principles for teaching mindfulness that he has developed over more than 12 years working with teens impacted by trauma. His principles and related guidelines have relevance for anyone using mindfulness to help people who have experienced trauma.

Besides his discussion in the interview mentioned above, Sam provided a blog post that addresses the guidelines explicitly. The principles and guidelines (together with examples from real cases, teaching material and practical exercises) are explained in depth in his forthcoming book, Trauma-Informed Mindfulness for Teens: A Guide for Mental Health Professionals.

Guidelines for effective helping of people impacted by trauma

The guidelines developed by Sam Himelstein provide clear and consistent actions that can be taken by anyone helping people impacted by trauma:

Do no harm – this is a fundamental guideline informing the others. Through research, study and practice of trauma-informed mindfulness practice, we can be more aware of potential harm and have the tools to do the best we can to avoid further harming the person suffering from trauma. Sam mentions two resources that he draws on, The Meditation Safety Toolbox and Chris Willard’s Guidelines for Ethical Teaching of Mindfulness.
Avoid prescription about “meditation logistics” – people who are impacted by trauma are often unable or unwilling to start with formal meditation. Sam urges us to avoid being inflexible through insisting on a set posture or closed eyes when initiating our helping interaction. This requires letting go of the structural prescriptions of our own meditation training. It is important to recognise that the people we are helping will be in a “different space” but can still develop mindfulness (inner and outer awareness) with processes other than formal meditation. We need to acknowledge that mindfulness is more than just meditating.
Establish safety – it is critical that the person we are helping feels safe. If they do not feel safe, they may experience re-traumatisation. In addition to physical safety, this involves relationship and emotional safety through developing trust, being authentic and being prepared to modify our approach to suit where the person is at. A more involved aspect of safety is what Sam calls cultural safety developed through “intersectional awareness”. This requires an awareness of our implicit biases when dealing with people who have characteristics different to our own, e.g. gender, ethnicity, religion, age, sexual preference, disability or “class”.
Employ somatic practices first – this involves recognising the role of body memory in trauma and being cognisant that cognitive approaches commenced too early in the intervention can exacerbate the situation for the trauma-affected person. Sam indicated that he often uses deep breathing exercises and basic somatic meditations.
Understand the “window of tolerance” – relates to a personal zone within which a person is able to effectively employ their cognition to “receive, process and integrate information”. If a person is outside their window of tolerance than are unable to engage effectively in talking, telling stories or undertaking meditation practices. Sam suggests that a sign of this “intolerance” is the person’s inability to use language, e.g. unable to formulate complete sentences or follow a line of discussion. He recommends the book Trauma and the Body, as a resource for understanding the “window of tolerance” and learning about somatic approaches to trauma healing.

Reflection

As we grow in mindfulness through meditation practices, research and reflection, we can develop our awareness and understanding of the sensitivity of trauma-impacted people to formal meditation. This requires that we become more aware of the “window of tolerance” and develop our capacity to pay attention to the signs that someone we are working with is not coping with our processes. Associated with this, is the need to build the relationship through establishing safety and trust. Employing somatic approaches will be more effective if we have experienced their utility ourselves as part of our own mindfulness practice and experience. The more mindful we become, the better we will be able to help people impacted by trauma – for one thing, we will be able to let go of our assumptions and become more aware of our biases.

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Image by enriquelopezgarre 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.

Trauma-Informed Mindfulness: Principles for Effective Helping

Sam Himelstein has specialised for more than 12 years in using mindfulness to help teenagers impacted by trauma. In a podcast interview with David Treleaven, Sam explained in depth his approach to teaching mindfulness to teens affected by trauma, as well as the evolving principles that shape his practice. While his focus is primarily on teens and educating others to work with teens, his approach and principles have relevance to anyone who is using mindfulness to assist people impacted by trauma (or anyone who is teaching mindfulness where a participant is a trauma sufferer). He has developed his principles through ongoing reflection on practice.

Sam is a psychologist and youth worker and the author of A Mindfulness-Based Approach to Working with High-Risk Adolescents and the forthcoming book, Trauma-Informed Mindfulness for Teens: A Guide for Mental Health Professionals. He is also the founder of the Center for Adolescent Studies.

Principles for trauma-informed mindfulness practice

In discussing his approach to working with teens impacted by trauma, including incarcerated youth, Sam identified several principles that guide his practice:

Avoid “adultism” – the assumption that as an adult you are superior to teens and have a lot to teach youth and they have very little in the way of wisdom to offer. Associated with this false belief, is the assumption that you know best what is good for them – implying that they should learn from your teachings (that you try to impose on them). This also involves recognising the wisdom they gained in their transition to a teenager. [You can also test your assumptions when working with adults – do you assume that they have no insights into the nature and practice of mindfulness?]
Work from where they are at – do not begin with formal meditation as they are unlikely to be ready for this.
Focus on relationship-building – consciously build trust in every aspect of your interaction, as their level of trusting others will have been severely damaged by their trauma experience(s).
Assist teens to become comfortable with “sitting with themselves” and exploring “inner awareness”.
Be genuinely curious about what is happening for them and what they are doing to cope – bring an open mind to the interaction. It can be helpful to identify and test your own assumptions before interacting.
Develop your own mindfulness continuously – your inner and outer awareness – and learn to let go of “ego” and the need to control the process.

Reflection

When teaching mindfulness to adults and youth, we need to be aware of the possibility that they may have been impacted by trauma(s) in their life. Being conscious of the principles employed by Sam will help us to demonstrate sensitivity, build trust and relationships, and work at their pace – rather than to a pre-ordained progress schedule. It will be imperative for us to grow in mindfulness – becoming fully aware of the assumptions we bring to the teaching/interaction, letting go of ego and the need for control, and genuinely engaging with curiosity, humility and openness.

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Image by Lubos Houska 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.

Understanding Trauma and Post-Traumatic Stress

In the previous post, I addressed the need for trauma-sensitive mindfulness. One of the observations of David Treleaven mentioned in the post, was the need for meditation teachers to develop an awareness of, and sensitivity to, the presence of people who are experiencing, or have experienced, trauma. Failure to do this could lead to mindfulness activity that generates trauma stimuli leading to re-traumitisation. Being trauma-sensitive means understanding the signs of post-traumatic stress as well as having the presence of mind to modify mindfulness practices to take account of people’s needs in this condition.

Recognising the signs of post-traumatic stress

Trauma results where a person experiences an overwhelming amount of stress that exceeds their ability to cope and deal with the emotional fallout from that experience. The effects vary with each individual and the nature of the traumatic event. Traumatic events can include the loss of a sibling or parent through death, separation from a parent at a young age, a life-threatening car accident or terrorist event, separation and divorce, a house fire, physical or sexual abuse or a natural disaster.

This variability in the nature and impact of traumatic events, and the individual’s reluctance to disclose through shame or the need to comply with an authority figure, means that it is often very difficult to ascertain whether a person has suffered from trauma and is experiencing post-traumatic stress disorder (PTSD). According to several reports, up to 20% of people who experience a traumatic event together will experience post-traumatic stress disorder.

Trauma can impact a person’s thoughts, emotions, perceptions, level of arousal/reactivity and mood. It can be reflected in behavioural change such as avoidance of a person or location, inability to sleep or sleeping too much, reliving the trauma through nightmares or flashbacks or withdrawal from social contacts or work colleagues. The attendant emotions could be depression, anxiety and feeling unsafe. Thoughts of suicide can also be one of the signs of post-traumatic stress disorder.

The role of memory and embodiment

Peter Levine, in an interview with Serge Prengel, discussed the role of memory in trauma and post-traumatic stress disorder. Peter is the author of the book, Trauma and Memory: Brain and Body in Search of the Past – A Practical Guide for Working With Traumatic Memory. His book is ground-breaking in that he highlighted the role of “implicit memory” and showed how to treat trauma sufferers by accessing the “complex interplay of past and present, mind and body”. He termed his methodology, “somatic experiencing”.

In the interview, Peter stressed that we have several different forms of memory and the ones that are particularly relevant to trauma are episodic or autobiographical memories, emotional memories and procedural or body memories. Episodic memory, also termed “defining moments” by Serge the interviewer, though low in emotive content are nonetheless impactful. For example, Peter describes a teacher who acted as a mentor to him and instead of blaming him for poor judgement encouraged him to learn and explore his curiosity. Other mentors in his life as he progressed through his studies modelled similar behaviour. This, in turn, led him to a career choice as a professional mentor – so the episodic memory acted as a “trajectory” for his progress in life.

Emotional memories, on the other hand, “though further out of the realm of awareness” are “very powerful and compelling” and shape how we behave in our life. Some interaction from the past is encoded with a very strong emotion such as sadness, anger or fear. The emotional memory can interfere with a current relationship when something or somebody acts as a reminder of the past interaction so that we can be overwhelmed with either a very strong negative or positive emotion.

While emotional memories operate at a deep level, body memories are deeper still. At one level, they have to do with the acquisition of motor learning and skills, e.g. riding a bike. At another level, they are determinants of our approach or avoidance behaviour. Peter gives the illustration of coming across a former classmate more than 30 years after their schooling and finding that he had a strong desire to approach and reconnect with him. The classmate had been his protector at school when other children tried to bully him – hence his approach behaviour. An example of avoidance behaviour conditioned by body memory is when someone who has previously experienced sexual abuse actually freezes when touched by a loving partner.

David Treleaven reinforced the relationship between trauma and body memory when he stated in his video presentation that “the respiratory system is intimately connected to our sympathetic nervous system which is totally tied to traumatic stress”. He pointed to two books by Babette Rothschild that highlighted the close connection between trauma and body memory, The Body Remembers and Revolutionizing Trauma Treatment. David also explained further why meditation exercises such as mindful breathing can activate trauma stimuli. He drew on the differentiation between exteroception (body’s perception of external stimuli received through the senses) and interoception (sensing conditions within the body such as deep breathing or tightness of the chest). Normally exteroceptors and interoceptors integrate (e.g. the external sensation of viewing a sunrise is matched with the internal sensation of a warm feeling in your chest and a sense of looseness in your hands and legs); with trauma sufferers, “the relationship between interoceptors and exteroceptors can go awry”.

Peter Levine emphasised the need to recognise that we have a “fluid identity” – while our identity is shaped by the past, and the interplay of multiple events and interactions, it is possible to gently, but surely, release the embodied memories and progressively unearth the richness, power and sense of connection of an identity not locked into painful memories. He has dedicated his lifework to training individuals and professionals in understanding the role of the different memories and in learning to use his trauma treatment methodology, somatic experiencing. Other professionals, through an understanding of the mind-body connection, employ somatic meditation to assist trauma sufferers.

Reflection

We can grow in mindfulness as we develop an awareness of the role that memory plays in our own thoughts, emotions, moods and behaviour and learn to recognise the signs of post-traumatic stress in others. As we develop this heightened awareness, we can make appropriate modifications to our meditation teaching and deepen our own meditation practice and reflection.

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Image – Sunrise over the water, Wynnum, Brisbane

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.

Understanding Trauma-Sensitive Mindfulness

David Treleaven, through his doctoral dissertation and subsequent book, has raised awareness globally about the need for trauma-sensitive mindfulness. His book, Trauma-Sensitive Mindfulness: Practices for Safe and Transformative Healing, identifies three myths about mindfulness and trauma, discusses research-based case studies and offers clear options for the way forward. His work is so critical to the teaching of mindfulness that Brown University has sought to integrate his work and findings into their Mindfulness Based Stress Reduction (MBSR) Course and the Search Inside Yourself Leadership Institute is exploring integration of David’s approach into their Mindful Leadership program.

Trauma and mindfulness

Trauma is described as “the experience of severe psychological distress following any terrible or life-threatening event”. Many organisations and trainers/consultants/psychologists offer services, strategies and programs for trauma sufferers. Beyond Blue, for example, offers coping strategies and ways that friends and relatives can help someone close to them who is suffering from a traumatic event.

Mindfulness has become acknowledged as an effective way to deal with trauma. For example, Boyd, Lanius and McKinnon (2018) concluded from a review of the relevant literature that mindfulness-based therapeutic approaches are effective in reducing the symptoms of post-traumatic stress disorder (PTSD). They suggested that reduction in shame and self-blame could be key explanations of the efficacy of mindfulness-based approaches to PTSD.

David, however, warns that there are potential difficulties in using a mindfulness approach if practitioners are not sensitive to the interplay between mindfulness practices, beliefs about the universal efficacy of mindfulness and related messaging. He points out that most people will experience at least one traumatic event in their life. So, in any one room of meditation participants, there is likely to be one or more people who are experiencing trauma in their lives.

David dedicates his life to making people aware of the need for trauma-sensitive mindfulness through his book, videos, podcasts and workshops. He articulates his concerns about a lack of sensitivity to this issue amongst meditation teachers by identifying three “myths” about mindfulness and trauma that can potentially create harm for trauma sufferers.

Three myths about mindfulness and trauma

David’s research with trauma sufferers and practitioners in the field working with people who have experienced trauma, has led him to identify three “myths” (widely held false beliefs) that impede effective and safe use of mindfulness approaches. The myths are powerful determinants of the behaviour of mindfulness teachers:

Universality – David describes this myth as “one size fits all”. However, David’s experience is that for some people who have experienced trauma, meditation can activate trauma stimuli so that the person re-experiences trauma. As Peter Devine comments, “The nervous system can’t tell the difference between that [reliving the trauma] and the original trauma”.
Certainty – this myth relates to the assumption by meditation teachers that they will know when a person has experienced (or is currently experiencing) trauma. David cites a case of a very experienced meditation teacher who failed to pick up the cues that some of his trainees were trauma sufferers. He maintains that there are some very subtle non-verbal cues that can signal the existence of trauma, but it requires sensitised awareness to detect them. He suggests that two major impediments that get in the road of someone openly disclosing their experience of trauma are (1) feelings of shame and (2) compliance (felt need to conform to an authority figure).
Neutrality – the myth that breath is always neutral, with no emotive content. David recounts the experience of one person who was traumatised by a violent parent when a child. Focusing on his breath “reconnected with the need to hide”, caused him to re-live his trauma and led to increased anxiety. So, instead of being a calming anchor, mindful breathing acted as a trauma stimulus.

Trauma-Sensitive Mindfulness: some strategies

David provides considerable detail, explanation and case illustrations of these myths in his book on Trauma-Sensitive Mindfulness and in a video presentation on The Truth About Mindfulness and Trauma, which was a promotional webinar for his course for practitioners on recognising trauma, responding to trauma and preventing the re-living of trauma during mindfulness practice.

In the video mentioned above, David suggests a range of strategies that address the limitations and potential damaging effects of the three myths:

Develop awareness about possible difficulties for people during mindfulness practices
Increase knowledge of, and sensitivity to, the signs of trauma
Provide space for people to experience different aspects of mindfulness practice and be ready to make modifications after asking, “What would work for you?”
Acknowledge at the outset that some people may have a very different experience to the calming effects of mindfulness meditation
Offer the opportunity for participants to approach you privately to have a conversation about their experience
Don’t reinforce the “shoulds” of mindfulness experience, e.g. avoid saying, “you should experience calm and peace”
Avoid “close and sustained attention to breath” as this may be a stimulus for re-experiencing trauma
Offer a range of options for people to practice mindfulness so that they can choose their own anchor for paying attention, e.g. breath, sounds, the sensation of the feet on the floor, feeling of the body on the chair or fingers touching each other. According to David, Paula Ramirez, a Director of Breathe International, maintains that this choice of options gives participants a sense of agency (the opposite of a loss of control).

As we grow in mindfulness through our own meditation, research and reflection, we can become more sensitive to the needs of people who have suffered (or are suffering) trauma; be better able to respond to their needs; and also learn to adopt strategies that avoid re-traumatising participants in mindfulness training groups.

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Image by Anemone123 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.

Paying Attention to Your Breath and Body

Allyson Pimentel, a teacher at the Mindful Awareness Research Centre (MARC), offers a guided meditation podcast on the theme, Mindfulness of the Body and Breath. She explains at the start of the meditation that mindfulness involves paying attention in a particular way that induces ease, restfulness and tranquillity.

Allyson focuses on three elements of paying attention that lead to inner and outer awareness:

Purposefully – paying attention is undertaken consciously with clear intention and purpose
Focusing on the present – paying attention to the present moment, not to what has gone before or to an anticipated future event
Openly – paying attention with curiosity and willingness to be with what is, not ignoring what is unpleasant, painful or challenging.

Allyson reminds us that our breath and our body are always with us in the present moment, even if our mind is continuously wandering with endless thoughts. Our body and breath provide the anchors in the turbulent sea of life.

Allyson cites lines from a poem, “I Go Among the Trees” by Wendell Berry, that capture this stillness:

All my stirring becomes quiet

Around me like circles on water.

My tasks lie in their places

Where I left them, asleep like

cattle…

Guided meditation on your breath and body

The guided meditation provided by Allyson incorporates mindful breathing together with a thorough body scan. After inviting us to sit “upright not uptight”, she encourages us to notice our breathing (its pace, length and evenness). After inviting us to pay attention to our breath, she guides us in a progressive scanning of the body.

Two things that I noticed with the body scan are its completeness and the focus on openness. She guides us to pay attention to our head as well as the rest of our body – top of the head, our forehead, cheeks, eyes, mouth and tongue. While Allyson asks us to release points of tension in our body during the body scan, she also suggests that we notice points of openness once tension has been released.

As we grow in mindfulness through paying attention in the present moment to our body and breath, we can become grounded, release tension in our body and experience the ease of acceptance. We can learn to more skilfully and openly respond to the challenges of the many aspects of our daily life and extend kindness to ourselves and others we encounter. This, in turn, will lead to the experience of equanimity.

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Image by John Hain 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.

Mindfulness as Self-Observation

Brian Shiers suggests that underpinning mindfulness is self-observation, the foundation of self-awareness. This means, in effect, that there is no one right way to meditate – that paying attention to and noticing ourselves, in whatever way, is essentially mindfulness. While there is a tendency for people new to meditation to judge themselves against a presumed standard, the experience they are having in self-observation is what mindfulness is about, not some prescribed level of awareness. Mindfulness practices are designed to stimulate this curiosity about oneself in an open, exploratory way. Tara Brach describes this lifelong journey as “waking up” – a deep shift in inner awareness that leads to equanimity and increased empathy and compassion.

In a recent guided meditation podcast, Brian asked the question, “What is “Myself”? and he encouraged participants to activate their “observational mind” in a relaxed manner. He maintained that the fundamental question, “What is the “self”? is both an ancient and a recent question (through the pursuit of neuroscience).

Is the “self” my body, my thoughts, my roles I undertake, my affiliations, my emotions or my mind? Brian sited the work of Dan Siegel, a founder of the Mindful Awareness Research Centre (MARC), who believes that the “self” is not only what we are born with, but also the cumulation of billions of impressions that we are exposed to through interactions with others – thus shaping our perceptions and responses. Dan’s perspective reinforces the uniqueness of our “self”. Brian suggests, then, that the self is “intertwined in inter- relationships” – the direct and indirect influence of others throughout our lives.

Researchers have yet to establish what the “mind” is, even with the advent of neuroscience. Brain stated that neuroscientists at Stanford University have estimated that we generate between 65,000 and 90,000 thoughts per day. We are reminded of the admonition of Jon Kabat-Zinn that “you are not your thoughts”, thoughts that come and go like bubbles in boiling water. Brain suggests that the “enterprise of mindfulness” is “self-observation”, including bringing to conscious awareness and guidance, the unconscious, spontaneously occurring thoughts that pervade our minds. So, from Brian’s perspective, mindfulness is the pursuit of self-awareness through observation of the various domains of our existence, including our bodies and our minds.

A process of self-observation

Brian’s guided meditation podcast takes you on a journey of paying attention to your “self” through a process of self-observation of body and mind – noticing your body on the chair, engaging in mindful breathing, noticing your thoughts (but not entertaining them), undertaking a body scan while releasing tension, and participating in a reflection.

The personal reflection involves identifying a positive trait in yourself, e.g. wisdom. loving kindness, gratitude, thoughtfulness or resilience; and exploring how it manifests, its impact on others and how you could further develop this trait. Brian offers some guided questions for the reflection:

What is happening when you exhibit this trait? (you can visualise it happening)
What impact does it have on others?
Who is a role model for you in respect of this trait?
Who could help you develop it?
How can you further develop this positive trait?

As we grow in mindfulness through self -observation during the process of meditation, we can better understand who we are, how we experience the world, and what we bring to our interactions with others. We can also identify strategies to strengthen our positive traits and increase our motivation to use them to create a better life for ourselves and others.

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Image – Personal reflection during sunrise, Wynnum, Brisbane

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.

Sustaining the Momentum of Writing Your Blog

When I set out to write my blog on mindfulness, I intended to publish daily. I was able to maintain this for 3 months. However, the cost in terms of the impact on my other work and family life was increasingly high. When I explained to my friend and mentor, Bob Dick, that daily publishing was becoming onerous, he suggested that I aim to publish only three or four times a week. He indicated that this would not affect my Google search results – and this has proven correct.

Publishing three or four times a week has freed me up to do other things, including my workshops, and enabled me to develop a pattern of research and writing that seems to work for me. So, on the alternate days when I am not publishing, I identify a topic to write about and do the requisite research. I am often able to create a first draft from this research so that when the publishing day arrives, I have a topic and some ideas recorded as an early draft. I have also established the practice of doing my research and writing at a set time, usually early in the morning before I become embroiled in other commitments.

This process has enabled me to sustain my blog writing, freed up time for other things, and facilitated my own meditation practice. For example, I am often able to undertake a meditation practice before I write it up or explain its nature and effectiveness. The downside of my current schedule is that the regularity of the blog writing has impacted my practice of Tai Chi which I used to do daily. The solution may be to undertake the Tai Chi on alternate days also.

What I find that really helps me to sustain my motivation and effort in writing the blog, is to spell out what the benefits of my writing are for my readers and myself.

Being clear about the benefits of writing your blog

My intention in writing the blog is to provide the following benefits to readers of my blog and acknowledged mindfulness practitioners:

Raise awareness of the resources on mindfulness (free and paid) that are available
Provide inspiration and hope through the stories of those who have successfully overcome life challenges and difficulties
Offer mindfulness practices that can help to ease the pain and suffering of depression, anxiety, chronic pain and other challenging life situations
Provide resources to help people deal with difficult emotions such as resentment and anger
Help more people to become aware of the benefits of mindfulness
Assist in the promotion and development of mindful leadership
Promote the writing, work and practice of genuine mindfulness practitioners
Share the relevant findings from the latest neuroscience research.

The benefits for me in writing this blog on mindfulness are:

Enables me to access and practice different meditations and mindfulness techniques
Keeps mindfulness at the forefront of my mind and thus facilitates my ability to integrate mindfulness into my daily life and work
Provides me with the desire and energy to do the research to identify resources, key people and the latest neuroscience developments
Keeps my mind active now that I no longer undertake my academic work and associated activities such as examining doctoral theses
Provides some structure to my life in a period of semi-retirement when I have lost the structure of daily work
Realises the advice of Jeri Sedlar and Rick Miners, “Don’t Retire, Rewire” – which is designed to maintain mental health and facilitate longevity
Provides content and mindfulness practices for my manager development workshops which now include a session on mindfulness
Provides the knowledge and motivation to develop other activities associated with helping people to develop mindfulness, such as podcasts and online conferences
Provides me with the opportunity to engage in meaningful work (rather than consuming all my time in front of the television)
Develops “deep focus” – the capacity to stay on task for lengthy periods without being diverted by enticements such as social media, email or desktop clutter
Enables me to tap into the benefits of mindfulness practice itself – e.g. clarity, calm, managing difficult emotions, self-awareness, self-regulation and creativity.

When you are clear about the benefits of your blog writing for yourself and others, the writing task becomes more enjoyable, achievable and rewarding. In many ways, the more you write, the easier it becomes (although writer’s block can still occur on your off days).

We can grow in mindfulness if we bring clarity of intention and purpose to our writing through articulating the benefits of our writing for others and ourselves. Establishing a sustainable schedule builds self-awareness (re procrastination and avoidance behaviours) and develops the self-regulation that comes from a disciplined approach. If we can employ mindfulness practices to support our writing, we can gain focus, clarity, insight and creativity.

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Image by meminsito 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.

Develop Equanimity to Overcome Reactivity

Much of the time we are reactive because of our ingrained habituated responses. These develop over time and can vary with different stimuli – a confronting email, a perception of criticism by a partner or colleague, thoughtlessness by another person or traffic delays. Our responses may be precipitated by negative thoughts that generate emotions such as fear, anxiety, frustration or anger. We then act out these emotions in a reactive way – not stopping to maintain our balance or evaluate the best possible response. As we have mentioned earlier, there is a gap between stimulus and response and within that gap are choices and associated freedom. Developing equanimity helps us to better utilise the gap between stimulus and response and widens our potential response options – as it frees us from being captive to our habituated responses.

Equanimity is being able to maintain a state of calmness, balance or even-mindedness in the face of a situation that we find challenging – physically, mentally or emotionally. It builds our capacity to overcome reactivity and enables us to accept what is, without reacting impulsively. Diana Winston makes the point that equanimity is not passivity – acceptance of what is, does not mean avoiding taking action to redress injustice, insulting behaviour or meanness. What equanimity does mean is acknowledging what is and the inherent challenge (e.g. illness, mental illness of a family member, or loss of a job), not railing against all and sundry for our “misfortune”, but actively pursuing redress – including building our capacity to remain calm in the face of life challenges. Equanimity enables responsiveness that is positive and productive.

A meditation to develop equanimity

Meditation, by its very nature, helps to calm us and, in the process, develop equanimity. Diana Winston, however, provides a specific “equanimity meditation” designed to build our capacity to retain our balance and to remain even minded when confronted with a life challenge. She provides this meditation as part of the weekly guided meditation podcasts provided by the Mindful Awareness Research Center (MARC), UCLA. Her guided meditation podcast, Equanimity and Non Reactivity, contains several steps:

Grounding yourself in your chair by adopting a comfortable, upright posture; closing your eyes or looking down; and focusing your intention on the present – not thinking about the past or worrying about what is coming up. Being present-in-the-moment is a calming activity that can build equanimity.
Complete body scan – starting with your feet on the floor (feeling the firmness and envisaging the stable ground below); moving progressively through your body, while noticing and releasing any points of tensions (such as in your neck, shoulders, stomach, legs or hands). You can begin to notice the sensations as you progress with your body scan – feeling the tingling in your fingers or the softness/looseness in your legs as you let go and allow the tension to drain away. During the meditation, it pays to be conscious of a tendency to let your shoulders droop. [Note: this part of the meditation resonates with the first part of the Yoga Nigra Meditation focused on the physical body]
Focus on your breathing – you focus on wherever in your body you can feel the sensation of your breathing, the in and out movement of your stomach or the air passing through your nose. The process involves noticing, not controlling your breathing. You can also rest in the gap between your in-breath and your out-breath. You can extend the observation of your breathing to other parts of your body such as breathing through your mouth.
Noticing sounds – now switch your attention to the sounds within and outside your room. Again, the process involves noticing not interpreting or judging the sounds (whether they are pleasant or grating, for example).
Anchoring yourself – you can choose to focus just on your breath or the sounds or adopt a position of natural awareness where you are open to the sense of being aware. Whatever you choose becomes your anchor that you can return to when your mind wanders. It is natural to have passing thoughts and emotions – the important thing is not to entertain them or indulge them but to acknowledge them, for example, by saying to yourself, “I’m wandering again”. Once you notice and acknowledge your diverting thoughts and/or emotions, you can return to your chosen anchor.
Equanimity meditation – this involves two main parts that focus directly on developing calm, no matter what your stimulus is. The first involves capturing a time when you were able to remain calm and balanced when confronted with a challenge – it is important to visualise the event and recapture the memory in all its richness including the stimulus, your initial thoughts/emotions, how you brought yourself under control and your calm response replacing what normally would have been a reactive response. The second part involves envisaging a challenging situation you have to deal with; identifying what is your “normal” response; and picturing yourself tapping into your boundless internal equanimity, energy and awareness to adopt a response that is both creative and positive.

Diana maintains that this process of equanimity meditation builds your capacity to manage difficult challenges rather than revert to reactivity – that involves adopting habituated responses that are potentially injurious to yourself and others. On a personal note, I like listening to the calmness of Diana’s voice and hearing her highly developed insights as she leads me through a guided meditation process on the weekly podcasts.

As we grow in mindfulness, through meditations such as the equanimity meditation, we can realise a new level of personal resilience through the development of calmness, balance and even-mindedness. We will experience less reactivity in challenging situations and be open to more positive and helpful responses.

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Image – Heron on branch in Wynnum Creek, Brisbane

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.

Yoga Nigra Meditation: A Pathway to Mindfulness

In her video on Yoga Nigra Meditation, Karen Brody explains that this form of “yogic sleep” Is designed to enable us to rest. She maintains that each of us continually pushes ourselves to do more, often to the point of exhaustion. Chiropractor, Alan Jansson, has observed that chronic fatigue, which used to be the province of elite athletes, is now experienced by more and more people with diverse lifestyles, including senior executives. Karen, in her book Daring to Rest, focuses on exhaustion experienced by women and recounts her own experience of chronic fatigue and panic attacks – resulting, in part, from raising two young children while her husband was constantly travelling overseas for his work. The book provides links to nigra meditations recorded by Karen. The free online video also provides a brief nigra meditation (at the 39 minute mark), while a fuller version of her nigra meditation is available on her paid DVD or CD.

What is Yoga Nigra Meditation?

Karen Brody describes yoga nigra meditation as an “ancient yogic sleep-based guided meditation technique” that is very powerful in helping people to rest and overcome fatigue, anxiety, sleeplessness, chronic fatigue and other manifestations of emotional exhaustion and/or lack of energy. She explains that rest is the foundation of health and vitality while exhaustion can be experienced at different levels or layers – physical, mental/emotional and life purpose (also called “spiritual” or life meaning).

Nigra yoga meditation is a form of “sleep with a trace of awareness” that addresses energy blockages in each of the five “bodies” or layers of our human existence – focusing on each in turn during the guided meditation. Karen explains these five bodies briefly in the free video:

Physical body – all our bones, muscles, tissues, skin and ligaments. The physical body is typically accessed via a guided body scan as the first step of the nigra meditation.
Energy body – sensing and releasing energy and enabling us to be in the flow when blockages are removed. The energy body is accessed via mindful breathing as a second step of the nigra meditation.
Thought/habit body – the mental body that encapsulates who we think we are and our habituated thinking patterns, reflected in our self-stories. Nigra meditation helps us to dissolve these ingrained, mental “imprints” by assisting us to challenge our self-stories.
Wisdom body – understanding that bears witness to the fact that we experience fear and trust, hot and cold; the concept of “both/and” with the ability to integrate this dichotomy into an integrated perception of ourselves. This body or layer represents a visceral understanding (a deep-down understanding) accessed via guided visualisation.
Bliss body – a deep sense that “everything is okay”, a deep sense of connection to the universe.

Yoga International provides a more technical explanation of the five bodies or “koshas” of yoga nigra meditation. A Daring to Rest Podcast provides even deeper insight through sharing key takeaways from the First International Yoga Nigra Conference.

The benefits of yoga nigra meditation

Yoga nigra provides rest and regeneration without exertion. Karen points out that yoga nigra does not involve stretching or adopting unusual positions. It is often undertaken lying down, where the emphasis is on rest, not exertion. In fact, nigra yoga is so restful that people can fall asleep during the meditation.

Yoga International identifies five benefits of yoga nigra – (1) ease of use providing accessibility to anyone, (2) simple to integrate into daily life, (3) easy way to reduce stress, (4) does not encourage self-judgment because you cannot do it wrongly, and (5) leads to an intimate knowledge of self.

As we grow in mindfulness through different forms of meditation, such as the layered approach of yoga nigra meditation, we can gain a deep self-awareness, improve our self-regulation, develop a heightened capacity to access flow/ being-in-the-zone, reduce our stress and re-energise our minds and bodies.

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Image by Khusen Rustamov 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.