addiction – Page 3 – Grow Mindfulness

Exploring Awareness Without Boundaries

In a previous post, I explored Diana Winston’s discussion of the three dimensions of awareness – narrow, broad and choiceless. In this post, I want to explore “boundaryless awareness” which is often called “choiceless awareness“. I will be drawing on a guided meditation for resting in boundaryless awareness provided by Jon Kabat-Zinn.

The expansiveness of awareness

Jon reminds us that our awareness can take in an endless array of sensations, thoughts, and emotions as well as conscious awareness of the fact that we are observing, thinking or experiencing. Our awareness is like the unbounded expanse of the sky or the galaxies beyond.

With narrow awareness we hone in on a particular focus such as our breathing, sounds around us or a specific self-story; with broad awareness we open ourselves to all that is going on around us. With boundaryless awareness we progressively open to our total inner and outer reality without constraint – not choosing, entertaining or engaging – just being-in-the-moment. Jon reminds us that we are often extremely narrow in our awareness, just fixated on ourselves – e.g. on our addiction, our pain or our boredom. Boundaryless awareness creates a sense of freedom – moving beyond self-obsession to openness to what is.

A guided meditation on boundaryless awareness

In Jon’s meditation podcast, provided by mindful.org, he takes us through a series of stages that gradually open our consciousness to the expansiveness of our awareness – beyond depth, breadth and width.

In the 30 minute meditation, he begins by having you focus on the “soundscape” – the sounds that surround you and the space in between each sound. He encourages you to “be the hearing” – to rest in the very act of hearing, thus deepening awareness not only of the sounds but also of the fact that you are hearing them.

In the next stage of progressing in awareness, Jon suggests that you now move your awareness to the air that you breathe and the sensation of the air on your skin as well as consciousness of its progress through your body. You could even extend this to breathing with the earth, so that you are attuned to your participation in the “breathing globe”.

Jon points out that while all this is going on your body is experiencing sensations – aches and pains, pressure of the chair on your back and legs, the sense of being grounded with your feet on the floor. [As I participated in this meditation, I even had the sensation of movement in my fingers (which were touching) – lightening the pressure of touch, growing thicker and expanding outwards.] Jon suggests that you let your awareness float across your body sensations as you breathe, sit, hear and feel.

You can extend your awareness to your thoughts, not entertaining them but growing conscious that you are thinking – letting your thoughts come and go as they float away. This awareness simultaneously embraces feelings elicited by your thoughts and accompanying images and memories.

In the final stage of this guided meditation, that Jon calls “one last jump”, you allow your mind and heart to be “boundless, hugely spacious, as big as the sky or space itself” – an awareness that has no bounds like the “boundarylessness” of awareness itself in its uninhibited form.

Stability through narrowing your focus

If you find that you need to stabilise your mind as you experience the unaccustomed sensations of “weightlessness” or unbounded awareness, you can return to a narrower focus – your breath or the sounds around you. In returning to a narrow awareness, you can sense the limits of this focus within the broader field of unbounded awareness. Boundaryless awareness, however, is accessible to you at any time you choose to pursue it.

As we grow in mindfulness by resting in our awareness -narrow, broad or boundaryless – through meditation, we come to realise the expansiveness of awareness and the freedom and calm that lies beyond self-absorption, with all its various manifestations such as addiction, negative self-stories or depression.

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Image by O12 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.

Shame: A Concealed Emotion

In the previous post, I offered a meditation on shame and in the process, mentioned an article by Dr. Mary C. Lamia with the title, Shame: A Concealed, Contagious and Dangerous Emotion. In the current post, I would like to explore Mary’s ideas about shame as a “concealed emotion” and relate them to my own experience and my earlier blog posts.

Shame: A concealed emotion

Mary explains in her article that shame, unlike guilt, does not differentiate between yourself and your actions. With a sense of guilt, you are more able to separate the wrongful behaviour from you as a person. With shame, however, the tendency is to view your whole self as “bad”, thus leading to a very strong desire to hide yourself through withdrawal or to mask your uncomfortable feelings of unworthiness through addiction to something that you experience as pleasurable.

The shame response can be triggered by many different self-perceptions, e.g. viewing yourself as not “measuring up” in a work or team environment, judging yourself as lacking the intelligence or creativity of your peers or colleagues, considering yourself to have deviated markedly from your “ideal self” or being very conscious that you are overweight and might be judged negatively (when “everyone else” around you is slim and/0r athletic). Your sense of shame can increase as you accumulate adverse experiences and related negative self-evaluations – thus leading to a collection of shameful memories.

Shame can trigger a fight or flight response because you perceive that your sense of self is threatened. You can bury this uncomfortable emotion which may, in turn, becomes manifest in your body in the form of tension or pain (flight). Alternatively, you can hide your own depleted sense of self by projecting your shame onto others (fight). For example, you could manipulate a partner to diminish their self-esteem so that you do not have to face up to your own unwanted sense of unworthiness.

Mary explains, for example, that a narcissist could attack others through blaming and shaming them to conceal their own sense of shame deriving from their “devalued sense of self”. Related to this behaviour, is the narcissist’s tendency to project an inflated view of themselves that they use as a “measuring stick” to devalue the skills, knowledge, feelings and contribution of others.

So, concealment of shame is not only about burying the sense of shame deep within ourselves, but may also involve painstaking attempts to conceal our shame from others through projection.

As we grow in mindfulness through various forms of meditation such as a meditation on shame or a body scan meditation, we can develop self-awareness and identify the things that we feel ashamed about and learn to reduce the negative impact of this concealed emotion on our life and our interactions with others.

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Image source: courtesy of Skitterphoto 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.

Being Vulnerable: How to Improve Our Relationships and Contribution

In the previous post I discussed Tara Brach’s presentation on vulnerability and intimacy and ways to overcome our defence mechanisms. In this blog post, I want to focus on becoming vulnerable to improve two aspects of our lives – our contribution and our relationships.

Vulnerability is universal

Vulnerability is “part and parcel” of being human. When you think about it most people you encounter in life will have experienced at least one trauma – a significant frightening or disturbing event – in their life at one time or another. A traumatic event may take many forms and people will react differently to varying events such as the death of a child, partner, parent, sibling or friend; the break-up of parents through divorce; a major car or workplace accident; loss of a job; experience of chronic illness and/or pain; severe financial difficulties resulting in the loss of a home; break-up of an intimate relationship; a period of mental illness; addiction to drugs or alcohol; or any manner of distressing events.

Tara makes the point that “the more wounding there has been, the greater are the defences”. We each have been wounded at some time through various events, traumatic or otherwise, that have intensified our sense of being vulnerable and precipitated our defence mechanisms designed to protect us from such vulnerability. Ian MacLaren recognised that everyone experiences vulnerability when he wrote, “Be kind, for everyone you meet is fighting a hard battle”.

Because of our past experiences, we may feel afraid to speak up, to take part in a group activity, to perform publicly, to engage in conversation or to give positive feedback to another person. We may feel that we will be rejected, laughed at, or cut out of a group. We might be concerned about experiencing embarrassment, lack of control or overt emotions expressed as tears.

How we hide our fear of being vulnerable

There are many ways that we can camouflage our fear of being vulnerable such as:

excessive criticism of others, constant judging (people never measure up to our expectations)
projection of our own fears or anxiety onto others (“they are too fearful or lack courage”)
aggressive emotions such as anger, blame (fight behaviour)
withdrawal through depression (flight behaviour)
inertia (freeze behaviour)
overcontrolling others
overconsuming – food, social media, goods and services, drugs
hiding behind a mask/role – being the boss, the helper or the victim

The problem is that these ways of hiding our feelings of vulnerability are often subtle, elaborate, sub-conscious and developed over long periods of time. It takes a concerted effort and continuous training to be able to identify our defence mechanisms and overcome them through sustained, focused attention in meditation.

Being vulnerable to improve our contribution

Tara at one stage in her presentation tells the story of how a disturbed teenager’s life turned around when he heard a monk sing a song both loudly and off-key in front of an audience. He was taken with the courage required by the monk to do that and make a “fool” of himself. The monk showed bravery by placing himself in a potentially embarrassing situation.

I previously recounted a similar story of coach Mo Cheeks (who could not sing in tune) getting up in front of thousands of people at a NBA playoff and helping a 13 year old girl complete the national anthem after she was overcome with nerves.

Both these stories illustrate the power of being vulnerable (overcoming our natural defence mechanisms) to make a contribution to others and the community generally. Mo’s action, for instance, has been a source of inspiration for more than half a million people who have viewed the video of his compassionate intervention.

Improving a relationship by being vulnerable

Tara tells another story of a mother who was feeling very vulnerable because her daughter had become addicted to heroin and was continuously in and out of treatment centres for her addiction. The mother hid her sense of powerlessness and being vulnerable by her angry, blaming and controlling behaviour towards her daughter. Through psychotherapy the mother was able to let go of her defences and need for control and provide compassionate support for her daughter – to be with her daughter in her struggle, trusting in her daughter’s own wisdom to break free of the addiction.

The daughter did succeed and overcame her addiction and the mother and daughter built a deep relationship through this mutual experience of vulnerability. The mother was able to overcome her defence mechanisms to provide constructive support that enabled her daughter and the relationship to move forward.

A meditation on vulnerability

In her presentation (at the 35.45-minute mark), Tara provides a basis for reflection on your own sense of vulnerability and how it is impacting your relationships. She suggests you focus first on a relationship that you want to improve in terms of closeness or one that is bogged down in a pattern of behaviour that is not constructive. The focal relationship can be with anyone – life partner, friend, child, sibling or work colleague.

The reflection then revolves around exploring the ways that you are creating separation through your own thoughts and actions. Tara provides some questions to explore how your vulnerability is impacting the relationship:

in what ways are you protecting yourself in these interactions?
are you judging the other person?
are you projecting on the other person some expectation of how they should be?
are you withholding yourself and pretending to be who you are not?
are you trying to impress the other person by constantly explaining how good you are at some endeavour or how much better your trip or experience was?
are you operating from a low level of trust of people generally?

Once you have addressed these questions, the process then involves getting in touch with how you feel in your body when you are defending yourself – are you uptight?; does your face reflect your intensity?; are you physically rigid?; or are you looking distracted (as you search for a self-protective response)?

You next ask yourself how would you manage if you let go of one or more of your defences in your interactions with this person – how will you need to feel differently? A visioning question can be helpful here – “What if I reduce my armour, what will our interaction be like and how will I cope with being seen to be flawed or being rejected or looking foolish”? You can ask yourself, “How likely is it that these outcomes I fear will actually occur?”

The final step is to face your fear and sense of being vulnerable, acknowledge it and use your breathing to bring it under control. You can adopt a mindful breathing approach, deepen your in-breath and out-breath or envisage the fear as you breathe in and envisage its release as you breathe out.

As we grow in mindfulness through noticing and managing our vulnerability through meditation practice, we can open ourselves up to more creative contributions to our community and to deeper and more meaningful relationships. As the defence barriers we construct begin to come down or weaken, we are able to free up our creative abilities and let people into our life.

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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.

Self-Forgiveness

We have all hurt ourselves and other people during our lives – it’s part of being human. Unfortunately, we can carry around the associated guilt, negative self-evaluation, and sense of unworthiness that act as a dead weight holding us back and weighing us down.

Self-forgiveness and self-compassion are essential for our mental health and wellbeing and for the development of wisdom. Sometimes, the accumulated guilt for the hurts we have caused seems too great for us to tackle it. The sense of guilt and shame becomes buried deeply in our psyche as we avoid confronting the hurt we have created by our words, actions or omissions. Self-forgiveness is the way forward and the means to release ourselves from the tyranny of guilt.

However, we can often be held back by the misconceptions and unfounded beliefs we hold about forgiveness meditation. Jack Kornfield identifies three myths that get in the road of our practising self-forgiveness:

Myth 1: Forgiveness is a sign of weakness – in reality, forgiveness requires considerable courage to “confront our demons” and deal with the pain of self-discovery. The demand for courage is especially pertinent when addiction is involved.
Myth 2: Forgiveness means we are condoning the hurtful action – in fact, we often resolve never to do that hurtful action again or to avoid the situation where we are tempted to react inappropriately. If we fail to address the guilt and shame, we are held captive and are more likely to take that hurtful action again
Myth 3: Forgiveness is a quick fix – it can be far from this. Jack Kornfield recalled a mindfulness teacher that requested that he do a 5-minute forgiveness exercise 300 times over a number of months. If we undertake forgiveness meditation, we can procrastinate or fall into the trap of the opposite of forgiveness (blame, self-loathing). Sometimes self-forgiveness will involve a lot of pain, regression, diversion and ongoing effort to avoid falling back into a lack of loving kindness.

Self-forgiveness is something we have to keep working at as we go deeper into our feelings of shame and guilt and their hidden sources. Jack Kornfield suggests that self-forgiveness releases us from the burden of the past and allows us to open to our heartfelt sense of our own goodness.

As we grow in mindfulness through self-forgiveness meditation, we can gain a sense of freedom to be ourselves, a newfound self-respect and energy for kindness and compassion towards others. We will become less self-absorbed and weighed down and feel free to open up to others.

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

Image source: courtesy of BenteBoe 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.

Beyond R.A.I.N. – Remembering Self-Compasssion

In an earlier post, I discussed the R.A.I.N. meditation process – recognise, accept, investigate, nurture – as a way to address situations, including interactions with another, that generate strong negative feelings. What happens, though, when your ineffective behaviour and negative feelings continue to recur after using the R.A.I.N. process?

We can be the captive of addiction, trapped in habituated responses to adverse stimuli, or stressed to the point that we have little control over our response when we are aggravated by an event or another person. We may have lost our response ability through a lack of consciousness of our words and actions and their injurious impact on others, often unintended.

Tara Brach likens our daily life and its challenges to the waves of the ocean – we can’t stop the waves, but we can learn how to surf them so that we do not get “dumped” by them. If we persist in blaming ourselves for falling off the surfboard of life occasionally, we can become paralysed by fear of failure. This, in turn, can be compounded by our endless self-judging.

Self-judging imprisons us

We all have some form of negative self-evaluation – it may be stimulated by an event, adverse experience or over-reaction to a person we find annoying or critical of our behaviour. We regularly blame ourselves or undervalue who we are or what we have contributed. We might think that we do not “measure up” to our own standards, values or expectations or those of our family or significant other.

Our assessment of our response to a situation may be accurate in terms of inappropriateness, but the continual self-judging and self-denigrating disempowers us and detracts from our happiness and joy in life. We become reluctant to engage effectively with our work colleagues, withdrawn in our conversations with our life partner or reticent to raise issues that affect us in other situations. The way to regain our freedom and joy is through self-compassion.

Self-compassion frees us from the imprisonment of self-judging

Self-compassion enables us to break the trap of self-judging and be open to new responses to adverse situations. It requires a radical self-acceptance and acknowledgement of what is human – our depth of suffering from previous experiences that manifests itself in our daily response to what is experienced as adverse events. The perception of the impact of these events on us and our self-esteem is coloured by our recollections and interpretations of prior experiences.

As we grow in mindfulness through self-compassion meditation, we can break out of the cycle of self-judging and become open to different responses and to the freedom realised when we can break free of negative self-evaluations.

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

Image source: courtesy of cocoparisienne 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.

Overcoming Cravings and Addictions through Mindfulness Practice

In my previous blog post, I discussed Melli O’Brien’s interview with Judson Brewer, an expert in the use of mindfulness for overcoming cravings and addictions. Jud, as he is called, is the author of a number of books, including The Craving Mind.

In the earlier blog post, I wrote about how addictions are formed and how mindfulness undermines both cravings and addictions through breaking the link between our addictive behaviours and our perceived rewards.

In this blog post, I will focus on the barriers that prevent us from using the power of mindfulness to break the shackles of cravings and addiction and present a mindfulness practice, recommended by both Melli and Jud, that will help to overcome those barriers and shackles.

Personal barriers to using mindfulness to overcome cravings and addiction

During the interview with Jud, Melli suggested that sometimes shame gets in the road of our recovery from addiction. Craving and addiction feels so very personal that we are reluctant to own up to ourselves or others about its existence. We want to avoid the pain of self-realisation.

We may be reluctant to give up the rewards associated with the addiction because they have become our crutch, e.g. to deal with stress; and we might be fearful that we will not be able to cope.

Melli also asked Jud what he personally experienced as barriers to daily mindfulness practice. In his response, Jud identified three key things that made it difficult for him to sustain his daily mindfulness practice:

growing in self-awareness that was painful – it became progressively clearer to Jud that he had caused suffering for other people in his life and this was difficult to face on an ongoing basis, and was humbling;
being too intellectual in his practice – intellectualizing about some of the practices rather than just being-in-the-practice;
doubting the efficacy of loving-kindness meditation; but finally, after a number of years, overcoming his assumptions and bias against the practice.

A four-step mindfulness practice for overcoming cravings and addiction

During the interview, Jud introduced the R.A.I.N. process as a mindfulness practice for breaking the habit loop of cravings and addiction. The four-step process involves the following:

Recognise – that you are caught up in a habit loop through a craving and recognise the addiction it creates when you give into the thoughts and emotions associated with the craving;
Accept -that you have this craving and related addiction which, as Melli suggests, is a part of the “human condition”, that is part of being human;
Investigate – what is happening in your body when the craving appears; what are the body sensations you are experiencing? what triggers the craving? what are the real outcomes/cost of the addiction (challenge the behaviour-reward link); experience the pleasantness of exploring your curiosity about yourself and your personal reactions to various triggers; enjoy the experience of getting to know yourself and who you really are.
Non-identification – acknowledge that your cravings and addictions are not you; that you are not your thoughts; that you are not your emotions; and that underneath it all is you growing in awareness and becoming-in-the moment.

As we grow in mindfulness through meditation, we gain a better understanding of the personal barriers we create to stop ourselves using mindfulness to break the shackles of our cravings and addictions. We can also learn mindfulness practices that can break through these barriers and the shackles that hold us captive to our own unhealthy habit loop. In the final analysis, we learn to trust in the power of mindfulness and the resultant awareness.

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

Image source: courtesy of johnhain 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.

How Mindfulness Undermines Cravings and Addiction

Melli O’Brien recently interviewed Dr. Judson Brewer (known as Jud) who is Director of Research at the Center for Mindfulness at the University of Massachusetts and author of The Craving Mind. Jud is an acknowledged international expert in training people in mindfulness to overcome addiction.

In the interview Jud explained the basic cause of addiction and shared neuroscience research that explained the impact of addiction on the brain and the counter-impact of mindfulness.

How addiction develops

The concept of “operant conditioning” developed by B.F. Skinner provides a fundamental explanation of how addiction develops. Basically, certain behaviours lead to what we perceive as rewards. So, if we continue to engage in those behaviours and receive the associated rewards, we positively reinforce the behaviours so that we are more inclined to repeat them – thus leading to cravings and addiction.

The craving and resultant addiction can be related to anything, e.g. food, sex, shopping, spending money, drinking alcohol, gambling or consuming drugs. We unconsciously link the rewarded behaviour with something that is unpleasant – e.g. if we are stressed we may over-eat or drink alcohol excessively. What we are attempting to do is to substitute something pleasurable for something that we find unpleasant, e.g. we eat dark chocolate (pleasure) to overcome the unpleasantness of stress. So, stress acts as the trigger for our craving and addiction.

We consolidate our belief in the utility of dark chocolate to help us deal with stress by reminding ourselves of the latest research that shows the positive benefits of dark chocolate – thus we not only receive a physical reinforcement (pleasant taste) but also an emotional reinforcement (positive feelings for “eating what is good for me”). Of course, we overlook the fact that the research on dark chocolate stresses the moderation required in eating the chocolate so that the positive benefits are not outweighed by negative impacts such as the amount of saturated facts consumed.

Mindfulness undermines addiction through a process of substitution

Jud pointed out in the interview that addiction activates a part of the brain that is called “the posterior cingulate cortex”; whereas, when we engage in mindfulness practice, the opposite happens – that region of the brain becomes deactivated. Through mindfulness, then, we are substituting excitation of the brain (generated through craving and addiction) with restfulness.

Mindfulness for overcoming addiction works on two basic levels – firstly, as we look inward, we increase our awareness of the body sensations associated with our craving; and secondly, we sever the link between our addictive behaviour and the rewards we ascribe to that behaviour. We effectively undermine the reinforcing link between the behaviour and the reward.

Substitution occurs on three levels:

pleasant feelings associated with our addictive behaviour are replaced by the pleasure experienced when we are curious about, and investigate, the bodily sensations generated by our cravings and addiction (we are substituting one form of pleasure for another);
seeking to have, or do more, is replaced by the act of noticing what is going on for us (we replace uncontrolled seeking with patient noticing of the bodily sensations experienced in craving something);
temporary happiness derived from satisfying our craving is replaced by the realisation of more sustainable peace and joy.

In the final analysis, mindfulness breaks what Jud calls the “habit loop” of addiction with a new and rewarding “habit loop” – habituated behaviour whose rewards grow exponentially. Jud reiterates that developing new habits, such as mindfulness, requires “dedicated practice every day”, which is one way to overcome the barriers to changing our behaviour. Sustaining mindfulness practice, then, is critical to undermining cravings and addictions.

As we grow in mindfulness, we gain a better understanding of our craving and addiction and learn ways to use mindfulness to undermine the hold that cravings have on our thoughts and emotions. We can learn to make more conscious choices in the process.

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

Image source: courtesy of whekevi 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.

Mindfulness and Yoga for Addiction Release

In a discussion of the interaction between mind, body and spirit, Surbhi Khanna & Jeffrey Greeson acknowledge the complementarity of yoga and meditation – both require paying attention to experiences and related emotions as they happen.

They suggest that the “loss-addiction cycle” arises from a number of sources:

Addictions are born as a result of ‘mindless’ states involving escapist attitudes, automatic thinking, emotional reactivity and social isolation.

Breaking the addiction cycle – using yoga and meditation together

The addicted person turns to a form of gratification to fill the void left by sadness and loss. The void maybe filled by an addiction to smoking, drinking alcohol or using any other substance or activity in a repeated, mindless way. The problem, of course, is that the addiction, whatever form it takes, fails to overcome the sense of loss, isolation or disconnection. The addicted person then increases the use of the substance or activity and seeks to intensify the momentary pleasure they experience. These further cement the “loss-addiction cycle”.

The authors assert that practices such as yoga and meditation improve attention and concentration and enhance the ability to self-observe and regulate emotions. They maintain that optimal treatment and prevention of addiction and recovery from it, can be achieved by using yoga and meditation in concert. They point out that further evidence-based research needs to be undertaken taking into account different kinds of addiction and differences in gender, demography and orientation (physical, mental or spiritual).

Khanna and Greeson, however, contend that the growing empirical research and conceptual development of the underpinnings of meditation and yoga, support the view that the combination of these two modalities can break the cycle of stress, negative thoughts and emotions and the resultant addictive behaviour.

Yoga and meditation are complementary and mutually reinforcing. As you use these modalities together they can help you grow in mindfulness and reduce or avoid the mindless pursuit of addictions. When used in concert, yoga and meditation can improve self-awareness and self-management.

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

Image source: courtesy of SofieZborilova 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.

Levels of Meditation

Noah Levine, discussed different levels of meditation during his presentation for the Mindfulness & Meditation Summit. His topic was, Breaking the Addiction to Our Minds.

Noah identified three levels of meditation – (1) foundational – focus on breathing and grounding in the body, (2) second level – awareness of pain/suffering/attachment, (3) third level – overcoming the addiction to our minds.

He led listeners through a 10-minute meditation practice that was focused on the foundational level – mindful breathing. This was an excellent meditation with skilful guidance.

Noah made the point that while there is no ideal amount of time for a meditation practice, starting somewhere in terms of time allocation is really important. He suggested that twenty minutes could be a starting point to realise some of the reinforcing benefits of meditation. However, his strong recommendation is to aim for 45 minutes as a goal to attain because, in his experience, significant shifts/movements can occur in the last 10 minutes of this extended meditation period.

He cautions against expecting quick results and major shifts in the early stages:

Mindfulness is a gradual, systematic training that through our own efforts lead to these insights [about the impermanence of everything] and transformative wisdom [that recognises our addiction to our minds].

Noah points out too that addiction to our minds is different from other addictions such as addiction to smoking, drugs or food. As he explained from his own experience, many addictions can be overcome through abstinence – but this is not true of addiction to the mind and thinking. Like breathing, thinking occurs independent of us and is an essential part of our human existence. The problem arises when we allow our mind, our thoughts, to control our lives without the highly developed skill of discernment.

A particular insight that Noah offered is that reflection – reviewing, evaluating, planning – is not mindfulness. For me, as an action learning practitioner and teacher, reflection is integral to my daily way of life, whether it is concerning how I play tennis, conduct a workshop or engage another person in conversation. Reflection is still an act of (critical) thinking, which – though necessary to life and professional practice – is not mindfulness.

I think a key learning from Noah’s presentation is that we grow in mindfulness gradually as we develop our meditation practice to the point where we are able to overcome addiction to our minds and the process of thinking.

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