Coming to Our Senses

Engaging With and Accepting Death

Annie Robinson, in her article, How Mindfulness Can Ease the Fear of Death and Dying, asserts that there is a strong movement in the West to reengage with death, encourage open conversations about death, and to pursue choices in dying that respect the values and vision of the dying person. This is also the theme of Lucy Kalanithi’s TED talk and Paul Kalanithi’s book, When Breath Becomes Air, which he wrote while suffering from terminal cancer.

There are a number of characteristics of this movement and approach which involve dying mindfully:

Acceptance of death

Acceptance involves not only acknowledging the onset of death but all the feelings and thoughts that go with it. This includes denial, sadness, suffering, anger, fear, grief and sense of loss associated with declining mental and physical capacity as well as the ultimate separation from loved ones. It also includes accepting the loss of our old identity and an envisioned future and progressively forging a new identity and vision of dying. Mindful acceptance does not remove the suffering but can reduce the pain and fear of death.

Being attuned to sensory experience

This involves paying attention to our senses – touch, taste, sight, hearing and smell- and experiencing the sensations such as a beautiful scene or sweet-smelling flower to a heightened degree. It involves resting in these sensations while we can still experience them. Some of these sensations will be intensified as we focus on them with our waning energy. Annie suggests that being attuned to our sensory experience can develop joy and mindfulness. Jon Kabat-Zinn, author of Coming to Our Senses, has demonstrated that focused attention on our senses can alleviate pain and help us to rewrite the narrative in our heads (including the narrative of fear and depression).

Finding balance through openness to love

Remaining open to love and caring of a partner, parents, children and relatives enables the dying person to find some level of balance as they alternate between pain and joy. This requires vulnerability as their faculties decline and dependence increases; it also means that bitterness over loss on every dimension is not permitted to gain a stranglehold on emotions. In his book, Paul Kalanithi was able to talk about marriage difficulties arising from his extreme workload as a neurosurgeon resident, working from 6am to late at night, 7 days a week. His wife, Lucy, in the Epilogue to Paul’s book acknowledged that the cancer diagnosis enabled them to reinvigorate and deepen their love for each other and, in the face of Paul’s dying, “to be vulnerable, kind, generous, grateful”.

Lucy wrote about the balance that emerged through their complete acceptance and trust in each other:

Although these last few years have been wrenching and difficult – sometimes almost impossible – they have also been the most beautiful and profound of my life, requiring the daily act of holding life and death, joy and pain in balance and exploring new depths of gratitude and love (p.219)

Lucy acknowledged that as you grow in mindfulness, you can find joy amidst the pain and grief, meaning when all seems lost and a profound gratitude that engenders fortitude and courage.

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

Image source: courtesy of realworkhard 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.

Savor the Freedom of Boredom

Barry Boyce, Editor of mindful.org, suggests that boredom provides the opportunity to free yourself from the need to continually occupy your mind, be productive or entertain yourself.

This idea of savoring the opportunity that boredom provides takes the idea of savoring to another level – to achieve this we need to reframe what we would normally consider to be a negative experience.

Increasingly, in moments of inactivity, we tend to fill up the time by accessing our mobile phone – checking emails, viewing the news, connecting via social media or searching for a store, product or the meaning of a word.

Boredom creates stress for many people because of our need to be “doing” all the time, a need created and sustained by today’s fast-paced world and work intensification.

The boring tasks and situations – washing the dishes, doing housework, waiting for a bus, train or plane – can free you up to engage in some form of meditation or savoring something you experience as positive in your life, such as the development of your child. Some people attach a particular meditation practice to a boring event, e.g. waiting for the jug to boil or waiting for transportation.

Elaine Smookler offers a 5-minute gratitude practice which enables you to appreciate what is good in your life by focusing, in turn, on each of your senses. This puts into practice the exhortation of Jon Kabat-Zinn in his book, Coming to Our Senses: Healing Ourselves and the World Through Mindfulness.

Boredom has many faces and is not a simple concept or experience. However, there is increasing agreement that out of boredom is born creativity – it can provide the stimulus and space for new ideas and ways of doing things. It can also help us to recognise the lack of challenge in our work or life generally, motivate us to change jobs or explore the surplus in our lives.

In boredom there is opportunity – something to savor in a world obsessed with continuous doing and achieving. As we grow in mindfulness, we can reframe boredom, savor the latent opportunity involved and have the presence of mind to utilise our down-time to enhance our meditation practice, develop creative solutions or explore constructive ways to utilise the surplus in our lives.

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

Image source: courtesy of stevepb 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.

Mindful Meditation to Reduce the Symptoms of Psoriasis

In an earlier post, I discussed how mindfulness meditation can help the management of chronic pain. In this post, I will focus on the beneficial effects of mindful meditation for the management of psoriasis.

Psoriasis is a chronic skin condition that can last for weeks, months and even years and can recur at anytime. This skin condition is thought to be an autoimmune disease that typically manifests as a rash or skin lesion that can be exceptionally itchy and results in dry, cracking skin that can be painful. The skin problem is exacerbated because people with psoriasis, consciously or unconsciously, scratch the itching skin which intensifies the itch and increases inflammation of the skin.

This vicious cycle can contribute to emotional and psychological problems. People who suffer from this skin condition may feel embarrassed to be seen out in public and may withdraw emotionally leading to depression. The negative emotional effects are aggravated by the difficulty experienced in attempting to heal this persistent skin condition – a debilitating disease experienced by 450,000 Australians and over 125 million people world-wide according to the Skin & Cancer Foundation.

There are numerous triggers to cause psoriasis in an individual – stress and infection being two of the major triggers. The inability to isolate the primary trigger for an individual adds to the anxiety experienced by the psoriasis sufferer.

Jon Kabat-Zinn, a renowned mindfulness expert, undertook research in support of an approach to curing psoriasis using meditation as a means to heighten the effect of the treatment. His research involved two groups of people receiving treatment for psoriasis, one group practising meditation during the treatment and the other group, the non-meditators, taking the treatment as normal. He found that “the meditators skin cleared at four times the rate of the non-meditators”.

In discussing these results (which have been confirmed by other researchers), Kabat-Zinn suggested that the positive effect of meditation on the rate of healing of psoriasis is related to the connection between the body and the mind:

And it is a beautiful example of the mind/body connection because you’re doing something with your mind and something is happening in the skin. So it just doesn’t get any better than that.

The Psoriasis & Skin Clinic offers a number of meditation methods to reduce the stress associated with psoriasis and to build emotional resilience while suffering from this skin condition. They suggest a form of body scan meditation which involves concentrating on a specific part of the body where itching or pain is experienced., breathing deeply and focusing your mind on that itching or pain to reduce or alleviate the discomfort.

They also suggest another meditation/relaxation technique which involves experiencing, or thinking about, a peaceful or inspiring location and using this focus to release any troubles or worries that may be causing you stress. Their instruction for this exercise is reminiscent of Kabat-Zinn’s book, Coming to Our Senses: Healing Ourselves and the World Through Mindfulness:

If you are sitting on the sand on the beach, feel the setting sun warm your face, feel the breeze on your skin, smell the ocean air, taste the salty tang on the breeze, hear the waves washing right up to you and as you hear each and every wave, release all of your stress and throw it onto the waves to wash out into the ocean.

As you grow in mindfulness through mindful practices such as these meditations, you will be better able to manage the discomfort of psoriasis and assist your healing process, whatever treatment method you adopt. The experience of itching or pain can even become a catalyst to mindful meditation to relieve the discomfort.

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 expert Jon Kabat-Zinn, in his book, Coming to Our Senses, observes about our sense of sight:

We see habitually, which means we see in very limited ways, or we don’t see at all, even sometimes what is right under our noses and in front of our very eyes. We see on automatic pilot, taking the miracle of seeing for granted, until it is merely part of the unacknowledged background within which we go about our business. (p. 43)

He suggests that we are badly “out of shape” when it comes to understanding and using our senses, not only our sight. He argues that we need to practice to develop our awareness through our senses.

As we work to develop mindfulness, we become more aware of each of our senses. We hear more consciously and see more purposefully, we become more aware of our sense of smell and more refined in our sense of taste, and overall more attuned to our sense of touch.

Isabel Allende illustrates this heightened awareness of senses exquisitely when she describes how a view of a particular landscape reminded her of her childhood experience of Chile:

The landscape, green, and rather somber, reminds me of the south of Chile: the same centuries-old trees, the sharp scent of eucalyptus and wild mint, the stream that turned to cascades in winter, the cries of birds and shrill of crickets. (Paula, p.238)

We can develop mindfulness through being consciously aware of our individual senses whether through mindful eating, active listening, mindful walking or some other conscious mindful practice.

One way to start simply is to observe something within our own backyard. For instance, the image for this post is a bird I noticed in a tree in my backyard when I was consciously listening to and observing birds from my back deck. Initially, I could not see the bird as it was camouflaged in a leafless tree. It was only when I moved my position that I saw my backyard bird against the background of the green leaves of another tree.

As Kabat-Zinn observed we so often do not see or hear what is in front of us unless we make a conscious effort to be mindful and focus our attention.

Image source: Copyright R. Passfield

Mindful Eating

Jon Kabat-Zinn, in his book, “Coming to Our Senses”, suggests that his call to awareness has to be interpreted both literally (being conscious of the senses of the body) and metaphorically (behaving sensibly).

He describes each of the senses as a terrain and discusses mindful eating in a section of his book called “tastescape” (“touch”, for example, constitutes the “touchscape”).

Kabat-Zinn argues that we often eat mindlessly, unaware of what we are eating, with limited consciousness of taste and texture (we are too busy talking or thinking about other things). He suggests that we have lost the fundamental purpose of eating:

Thus eating has has become increasingly separated from survival and maintenance of life in our consciousness. For the most part, we eat with great automaticity and little insight into its critical importance for us in sustaining life, and also in sustaining health (p.231).

In his Stress Reduction Clinic, he starts his training with getting people to eat a raisin slowly and sensuously because it brings participants into the moment, the present, and dispels all misunderstanding re the nature of meditation. He suggests that such an exercise increases “wakefulness”:

Eating one raisin very very slowly invites you to drop right into knowing in ways that are effortless, totally natural, and entirely beyond words and thinking. It is an invitation that is unusual only in that we tend to eat so automatically and unconsciously (p.230).

Not long after first reading about mindful eating in Kabat-Zinn’s book, I was travelling interstate and purchased a packet of “goodies” to eat, comprising almonds, pistachio nuts and cranberries. I decided to experiment with mindful eating as he describes the process.

I started with an almond and felt the ridged exterior and firm texture with my tongue and gradually bit into its firm surface. Slowly, I tasted the distinctive flavour of the almond and appreciated this sensation which tended to be short in duration. I followed this up with putting a pistachio nut in my mouth and felt the smoothness and wave shape of its surfaces. As I bit into the pistachio, I had a stronger sense of flavour than with the almond and this tended to last a bit longer. Lastly, I placed a cranberry in my mouth and felt its wrinkled and rough surface with my tongue. Biting into the cranberry was a very different sensation again – an explosion of flavour that tended to linger.

Normally, I would have thrown a handful of these nuts and cranberries into my mouth and, in the process, lost the distinctive sensations of differences in taste and texture. Kabat-Zinn suggests that we often eat with “stunningly little awareness of what or how we are eating, how fast we are eating, what our food actually tastes like, and when our body is telling us it is time to stop” (p.232).

He suggests that if we take time for mindful eating we can experience the rewards both physically and psychically:

If we slow down a bit, we can intentionally bring awareness to tasting anything we are eating, to be with this mouthful of food, and to really taste it, chew it and know it before we swallow it. (p.233)

Elsewhere in “Coming to Our Senses”, Kabat-Zinn explores the connection between our brain and our senses, as well as with our memories and awareness. To appreciate this, you just have remember the last time a bit of food evoked a distant memory.

Image source: Courtesy of Pixabay.com