compassion – Page 7 – Grow Mindfulness

Replacing Shame with Kind Attention

Shauna Shapiro, co-author of The Art and Science of Mindfulness, maintains that mindfulness practice involves more than paying attention. In 2005, Shauna published an article with her colleagues titled Mechanisms of Mindfulness. In that article, Shauna and her colleagues shared a model of mindfulness that shows that the effectiveness of mindful meditation depends on more than attention alone – it requires a positive interaction of intention, attention and attitude.

In one of her TEDx Talks, Shauna particularly focused on “attitude” because the attitude you bring to mindfulness practice actually grows stronger. She maintained that her 20 years of mindfulness research confirmed categorically that mindfulness generates clear benefits for our mind and wellness. However, these benefits are mediated by the attitude we bring to our mindfulness practice.

Shauna’s research and her own lived experience bore out the fact that everyone has a tendency to feel shame for some of the things that they have done in life and that during mindfulness practice, shame can take over and shut down our capacity to learn and develop.

What Shauna discovered was that the attitude required for effective mindfulness practice was one of “kind attention“. In her view, it takes a lot of courage to face the parts of our self that we are ashamed of. However, instead of dwelling on negative self-evaluation, which only grows stronger with attention, we need to be kind to ourselves and express self-love and self-compassion. She found that the simple act of saying, “Good morning Shauna” each morning with her hand on her heart (as an expression of self-love), can begin the movement towards self-love and the ability to say, “Good morning Shauna, I love you”.

Shauna explained that at first this process feels awkward and trite, but she found from her own experience and mindfulness practice that it gradually replaces self-loathing with self-care. She explained that what we pay attention to grows stronger. So if we spend our day consumed by shame, frustration or anger, we are only strengthening these attitudes. Whereas, if we focus on kind attention and genuine self-compassion, we strengthen those attitudes and thicken the part of the brain that enables learning, growth and transformation – a process called “cortical thickening“.

What is interesting is that not only does our neo-cortex thicken but also its connection to the “fear centre” (the amygdala) of our brain is weakened. So that through continuously practising kind attention, we are better able to view the world and ourselves positively and act effectively in our environment, whether at work or at home.

Shauna told the story of a veteran who was consumed by shame for what he had done in the war zone but when he shared his story with other veterans, their compassion towards him helped to dissolve his entrenched sense of shame (contributing to his PTSD) and enabled him to experience self-compassion. So, our compassionate attitude to others can also help them move beyond the disabling effects of shame.

As we grow in mindfulness through mindfulness practice imbued with kind attention and self-compassion, we strengthen our ability to concentrate, remain calm and make decisions that enable us to function effectively in our challenging world.

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

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Forgiving Others

Carrying anger and resentment towards others can be destructive and eat away at you, your tranquility, peace and happiness. Harbouring grudges only leads to physical illness and negatively impacts your behaviour in every arena – in the home, at work and in the community.

We can see how hatred has affected generations of people in Israel and Palestine, Bosnia and Serbia. People suffer for hundreds of years because of these conflicts and entrenched hatred. The practice of forgiveness can lift the “burden of the past from our hearts”. It can free us from the endless cycle of suffering.

Jack Kornfield tells the story of two ex-prisoners of war who were having a conversation and one asks the other whether they have forgiven their captors. The other person responds to the effect that there is no way they could forgive their captors. The first ex-prisoner responded, “So, they still have you in prison, don’t they!” – enslaved by his resentment and hatred.

Jack tells another story that reflects a different outcome resulting from forgiveness by a husband after a very difficult divorce resulting in legal action to keep him away from his children and the mother trying to turn their children against their father. The husband decided that he had to forgive his ex-wife because as he said, “I will not bequeath a legacy of bitterness to my children.” This forgiving stance – despite the pain, despair and suffering at the hands of another – took considerable courage and compassion.

Sometimes we hurt, betray or harm someone else knowingly; other times, we do it unknowingly. There are even times when we numb ourselves to the potential hurt suffered by another because of our actions or inaction. Hurting others is a part of being human because our perceptions and insight are limited as is our capacity to deal with perceived hurt to ourselves – we often want to hit back by our words, actions or omissions. We are very vulnerable and, while we can be kind and thoughtful at times, we can harbour resentment and anger, even at the slightest provocation.

As we grow in mindfulness through forgiveness meditation, we become sensitized to the impact of our actions and the hurt we cause others, we become more open and free from the burden of guilt from our past actions and more watchful to avoid hurting others in the future. There is freedom in forgiveness.

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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.

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Loving Kindness Meditation Towards Our Self

In previous posts, I explored mindful self-compassion, the challenges in extending compassion to yourself and the power of self-compassion to transform yourself. I also discussed compassion meditation where we are extending compassion to others.

In these discussion about compassion, we focused on pain and suffering experienced by ourselves and/or others. In contrast, in the loving kindness meditation, we are exploring what is good and lovable in ourselves and others.

Loving kindness meditation can focus on ourselves or others. In this post, I will focus on extending loving kindness to ourselves; in a subsequent post, I will explore how to undertake loving kindness meditation towards others.

The basic approach to loving kindness meditation

Diana Winston describes loving kindness meditation as the explicit cultivation of “open heartedness”. She explains that this is a natural human process and is not false or artificial. Diana contrasts loving kindness meditation with basic mindfulness meditation in that in the latter, it is essential to stay in the moment, while in loving kindness meditation it is okay and important to be creative in exploring images and loving memories about ourselves or another.

Jack Kornfield, in the online Power of Awareness Course, suggests that there are three elements that traditionally form the framework for a loving kindness meditation:

Intention to express loving kindness towards ourselves or someone else
Envisaging love for oneself or for another
Cultivating the art of loving kindness – developing our open heartedness.

The benefits of loving kindness are numerous and can impact every facet of our lives – our interpersonal relationships, our sense of presence and the way we view every living thing. Loving kindness meditation towards our self can be difficult because our culture cultivates the opposite – a sense of unworthiness or negative self-evaluation. Regular meditation practice can overcome these cultural barriers.

If we experience thoughts or feelings other than loving kindness towards ourselves, we can accept them and make them the focus of our meditation too. When we name our unkind feelings, we can learn to tame them so that they do not prevent us from extending loving kindness towards our self. Diana Winston suggests that, in this way, these obstacles can become a cleansing process to free ourselves for self-love.

The process of loving kindness meditation towards our self

Jack Kornfield suggests that after becoming grounded and focused on our breath, we can think of two people separately for whom we have an uncomplicated love and appreciation. Once we have each person in focus, we can extend kind thoughts to each of them in turn – wishing them health and wellbeing, hoping that they will be safe and strong, wanting them to be happy.

We can then envisage these people individually extending similar loving kindness towards our self. We can imagine them saying similar words or expressing kind thoughts towards us – wishing for our happiness, wellness, safety and strength. We can then rest in the warmth of love and appreciation – something that is often below our level of conscious awareness, but which we act on in our daily lives.

As we grow in mindfulness through loving kindness meditation towards ourselves, we make explicit what we know implicitly, silence the negative self-evaluations that otherwise persist in our thoughts and open ourselves to extending loving kindness to others.

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Overcoming a Toxic Work Environment through Action Learning

Dr. Rod Waddington, PhD, recently published an article about his doctoral research which incorporated action learning as a central intervention. His article, Improving the work climate in a TVET [Technical & Vocational Education} college through changing conversations, tracks his intervention as Human Resource Development (HRD) Manager in a college in South Africa that had five campuses.

Organisational toxicity and its impacts

The college was characterised by a toxic workplace that resulted in both physical and psychological problems for employees, both managers and staff. Rod discussed the toxicity of the organisation in terms of the “toxic triangle” described in the article by Padilla, Hogan & Kaiser, The toxic triangle: Destructive leaders, susceptible followers, and conducive environments.

Rod was then able to address the three elements that contributed to toxicity in the college – toxic leaders, toxic followers and a toxic organisational context (systems, processes and procedures that enabled toxicity to develop and grow). Toxic leaders were identified as displaying narcissistic tendencies and traits in that they micromanaged, abused and bullied staff, failed to address poor behaviour (in part, because of favouritism), threw tantrums and undermined engagement, productivity and wellness of managers and staff.

The Action Learning Group

Rod was able to create an action learning group (action learning set) comprising a representative group of nine managers who managed campuses and reported to the Corporate Centre where the HRD manager worked. His description of this approach to organisational intervention was in terms of engaging people who were directly impacted by, and were contributeding to, the toxic organisational environment:

I had to learn to adopt an inclusive, participative, democratic paradigm to guide a bottom-up approach. I thus recruited other managers as participants, co-researchers and change agents to constitute an action learning set. (p.9)

The Action Learning Process

Rod chose to use a process of drawing and story telling to capture the experiences and feelings of the managers who formed the action learning group. He provided a large calico sheet for them to draw on and space around a central drawing of a river which symbolised the flow of events and the connectedness and interdependence of the group members.

In the first instance, the managers in the participating group were invited to identify events that contributed to their experience of trauma and stress. The invitation to draw and use colours and shapes engaged their right brain and moved them away from their usual mode of thinking – thus providing some sense of safety in exchanging information that was self-disclosing and uncomfortable, leaving them vulnerable.

The story telling or narrative that followed the drawings enabled the managers to articulate what they each had been feeling for a long time but that they had denied, submerged and kept hidden from others. The process gave them permission to be honest in their communication with each other because it helped them to realise that they were not alone in their experience of personal hurt and dissatisfaction.

The participating managers identified different feelings – a strong sense of abandonment through lack of support, devalued because they were not listened to, dehumanised because they were verbally abused and hopelessness because there was no positivity or direction provided.

In a second round of drawings, the managers were asked to develop a picture of a changed workplace which incorporated the values that had been denied through the toxicity of the work environment. This second drawing enabled the managers to tap into a sense of empowerment and hope that they could create an environment conductive to improved personal physical and mental health and to the development of an organisation characterised by wellness and mutual respect.

Outcomes of the Action Learning Process

Participants started to admit their own feelings as well as the part they themselves played in perpetuating the toxic environment. This growth in self-awareness enabled them to move from helplessness and self-blame to take up the “agency and responsibility” offered to them through the action learning process. In this way, they developed skills in self-management. Hence, the intervention overall enabled the development of managerial agency for the participant managers.

The focus of conversation amongst the managers moved from negative thoughts and stories to discussion focused on hope and aspiration. A key outcome was the development of a sense of responsibility, not only for their own area of responsibility but also for the organisation as a whole. This was reflected in the managers’ agreement to initiate a “values campaign” in their areas of responsibility based on five core values – inclusiveness, participation, trust, empowerment and consultation. They developed an agreed format for posters to be used as part of this “values advocacy”.

Through the processes of drawing, sharing and reflecting, participants built trust in each other, changed their mind-sets, developed better coping skills and increased resilience as proactive change managers.

The action learning process and the development of mindfulness

The action learning process enabled the participant managers to grow in mindfulness – becoming increasingly aware of themselves and the impact of their thoughts, feelings and behaviour on their organisational environment. Along with this increased self-awareness, they developed enhanced self-management skills, taking up responsibility for shaping their work environment and becoming more assertive in communicating and pursuing their own needs and those of their staff.

The participant managers were able to develop awareness through a clear focus on improving a toxic work environment and doing so in a non-judgmental way, moving from self-blame and blaming others to acting to improve the situation for all who were experiencing the pain and suffering resulting from organisational toxicity. So, they were motivated not only to remove their own pain and suffering but also that of others affected by the work environment. This then reflects compassion , a key feature of emotional intelligence and mindful leadership.

[Note: Dr. Rod Waddington published the abovementioned article with co-author, Leslie Wood, Research Professor, Faculty of Education Sciences, North-West University, South Africa.]

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Mindfulness Lessons from Reported Near-Death Experiences

In the previous post, I introduced meditating on death, discussed its benefits and shared some examples of this meditation approach. Here, I want to discuss the lessons we can learn about mindfulness from people who have reported a near-death experience (NDE).

The ground-breaking research in this area was conducted by Dr. Raymond A Moody who first published his book in 1975, Life After Life: The Investigation of a Phenomenon – Survival of Bodily Death. This research in the USA led to people all over the world reporting near-death experiences and opened up a whole new arena of research which continues today. A research foundation has been established by Jody and Jeffrey Long to collect individual NDE stories from around the world and share research about NDE experiences.

Some scientists challenged the NDE stories and their associated conclusion of an afterlife – they considered it to be some form of aberration of the brain. However, neuroscientist, Dr. Eben Alexander – originally one of the strongest opponents of the meaning of the NDE experience – had a near death experience himself when he suffered a seven day coma and his pre-frontal cortex shut down. His documented experience and conclusions have challenged the scientific community. His recent book records his initial doubts, his own NDE experience, his new understanding of consciousness and his life transformation, Living in a Mindful Universe: A Neurosurgeon’s Journey into the Heart of Consciousness.

Mindfulness lessons from reported near-death experiences

One researcher decided to conduct research of NDEs in Australia as the focus of her doctoral research. Dr. Cherie Sutherland PhD, interviewed 400 Australians who had a near death experience and published her results in a book, Transformed by the Light: Life After Near-Death Experiences.

Cherie defines a NDE experience as follows:

The near-death experience (NDE) is said to occur when a person is close to death (or in many cases actually clinically dead), and yet is resuscitated or somehow survives to recount an intense, meaningful experience. (p.3)

Cherie found that most of the reported NDE experiences have some things in common – a compassionate life review, out-of-body experience, feelings of peace and well-being and a sense of timeliness. This mirrors the NDE research results from elsewhere in the world.

The findings that were most common relate to the after-effects of an NDE experience, and these have particular relevance for mindfulness practice. People who encounter a near-death experience typically have initial problems with “re-entry” into everyday life. However, over time, they begin to reassess their values, the meaning of their lives and their priorities. They tend to transform themselves, and their life changes accord with mindfulness practice and the attendant growth in awareness. People who encounter a near-death experience typically report:

profound self-awareness, equivalent to a series of in-depth psychoanalysis sessions with a therapist
increased sense of control over their lives and self-management
very strong desire to use their latent talents and abilities for the benefit of others
growth in self-concept, self-confidence and self-efficacy (belief in their capacity to achieve things)
increased patience and tolerance (not controlled by assumptions)
heightened appreciation and respect for nature
greater appreciation of others and “love for humanity”
greater understanding and insight
growth in compassion and a strong desire to work with those who are disadvantaged and “the grieving, the elderly and dying” – many made career changes including working in hospices for the dying
profound desire to learn – to gain self-knowledge, to develop their talents and to be a greater source of help to others
different attitudes to death and a loss of fear of death.

As we grow in mindfulness, we move closer to the life transformation displayed by people who have encountered a near-death experience and we begin to realise the benefits that come with sustaining mindfulness practice.

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

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Savor The Space Of Being Alone

People who experience loneliness as a constant state are prone to all kinds of issues such as disinterest, disengagement and depression as well as physical illness. The feeling of loneliness is a serious issue today, not only for older people but also the young, including school children.

People can feel lonely even in a crowd or large group if they feel they do not belong, especially if no one reaches out to them with compassion to draw them into the wider circle. The UK Government is so concerned about the impact of loneliness on people’s health and welfare that they have appointed a Minister of Loneliness.

Gretchen Rubin points out, however, that being alone is not the same as loneliness which feels draining, distracting, and upsetting. In her view, being alone or experiencing solitude can be peaceful, creative and restorative – it all depends on how you use the time when alone. Gretchen is the author of The Happiness Project.

Introverts may crave time alone after suffering extended periods of exposure to others; extroverts, on the other hand, may crave the company of friends because they derive their energy from social interaction.

Whether we are introverts or extroverts, we can have the tendency to use alone-time to occupy ourselves rather than confront ourselves. We may experience boredom and look for ways to allay this feeling rather than savor the opportunity and freedom it presents.

Being alone creates the space and opportunity to attend to our own internal and external environment. We can get in touch with our own feelings, rather than ignore them; we can question who we are and what we stand for, rather than hiding from ourselves. This exploration of our internal landscape may turn up some unpleasant findings, but we are then in a position to deal with the issues involved.

We can also really take notice of our external environment – getting in touch with all our senses in a peaceful and calming way. Haruki Murakami, author of Norwegian Wood, gives a wonderful illustration of focus on the sense of sight when one of his characters describes what he sees:

Every now and then, red birds with tufts on their heads would flit across our path, brilliant against the blue sky. The fields around us were filled with white and blue and yellow flowers, and bees buzzed everywhere. Moving ahead, one step at a time, I thought of nothing but the scene passing before my eyes. (p.180)

You can sense the contentment expressed here – something that we can experience in our time alone.

The 5 minute gratitude practice advanced by Elaine Smookler enables us to use our outer landscape to explore our inner world of feelings, especially of appreciation. This is an excellent way to use the space in our lives provided by being alone.

Being alone frees us from the need to talk, to engage with others, or to follow the conversation. It provides the opportunity to explore within and without.

As we grow in mindfulness through meditation we will be better able to savour being alone and the opportunity it provides to explore our inner and outer landscape. This can be a source of self-awareness and other-awareness, of contentment and of appreciation and gratitude.

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Barriers to Loving Kindness

Sharon Salzberg has trained people, on a global basis, in the art of loving kindness and compassion. She offers ways to undertake loving-kindness meditation in her books, videos and blog posts. For example, in a blog post for mindful.org, she described a practice that helps people connect with kindness in a world where people increasingly feel disconnected.

In discussing mindful connection in a recent presentation, Sharon alluded to potential barriers to loving kindness. The following barriers can be identified from her presentation:

Centrality of ourselves

Sharon describes “centrality” as a serious impediment to loving kindness as the primary focus is on ourselves, our needs, our priorities and our happiness. Jon Kabat-Zinn refers to this barrier as “the story of me” – where I am the producer, the central character and actor in the story about me.

Sharon suggests that we can overcome our tendency to “centrality” when we gain insight into the pain associated with this positioning of ourselves. We can come to this realisation through meditation or reflection on a challenging life event – when we begin to understand that placing ourselves at the centre of everything is the root cause of our loneliness, sense of disconnection, boredom and frustration.

Disconnected worldview

We often hear media reports that state that it was fortunate that the flood, cyclone or bushfire did not strike “here” but passed us by and struck “over there”. This worldview conveys a sense of disconnection – as if what happens “there” has no impact or implication for us “here”.

This worldview is extremely narrow even taking into account our economic, ecological, financial and political interdependence. It does not recognise the interconnection at a human level with families, friends, colleagues and relatives involved. At a deeper level, it fails to recognise our interdependence with nature and the interconnection of all humanity.

Loving kindness and compassion meditation can open us up to recognition of these interdependencies and interconnections. We can also monitor our own words on a daily basis to ensure that we do not unwittingly promote a narrow, distorted worldview.

Beliefs about love

There are many connotations of the word “love” but it has become synonymous with “romantic love”. This leads to the belief that love is a feeling and that to love someone you have to like them or approve of them. If you view love as connection, then love is seen as a capacity to connect -something that can be cultivated. Love, then, is independent of whether you like a person or not.

The belief that compassion is solely an inner state

It is true that compassion is developed through loving-kindness and compassion meditation. However, as Sharon points out it is actually a “movement toward” rather than a “movement within”. The latter can lead to “empathetic distress”. Compassion is the recognition of someone’s suffering and the desire to act to alleviate it in some way, while recognising that in many situations we cannot act directly to affect the pain and suffering of another person.

Compassion in day-to-day life can be expressed through active listening and what Sharon calls “spy consciousness” – where we turn our attention to our own thoughts and motivation in a situation to assess whether we are acting from a compassionate, considerate stance or from one of “centrality”.

Judging ourselves

We all carry a degree of prejudice and unconscious bias but there is nothing to be gained from beating up on ourselves, disliking who we are or belittling ourselves. What is needed is compassion for ourselves and recognition that these deficiencies are a part of the human condition. Sharon argues that self-loathing does not lead to transformation whereas compassion for ourselves is transformative.

As we grow in mindfulness through loving-kindness practices, we begin to recognise at a deeper level that we are connected to everybody else and we start to cultivate love for others that is a true form of connection.

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Compassion Meditation

Sometimes it is difficult to show compassion when we are suffering or in pain ourselves. When we experience pain, particularly if it is intense and/or constant, we tend to become self-absorbed. A lot of our attention, energy and focus go into managing the pain whether by distraction or different forms of alleviation such as painkillers, acupuncture or somatic meditation.

What we then tend to overlook is that there is “pain in the room”. No matter what we are doing with or for others, such as sitting in a hospital waiting room or conducting a workshop, there are always people in the room who are suffering physically or otherwise. We do not know what pain people are carrying – we can be fairly confident that suffering and pain exist in the room as it is part of the human condition.

Interestingly, neuroscience increasingly confirms that, with both animals and people, compassion for others is a basic, natural inclination. In contrast, it seems that self-compassion does not come naturally. This is explained, in part, by the fact that our brains have a negative bias as a self-protection mechanism. This safety bias plays out through our amygdala, the most primitive part of our brain. As we experience life, this negative bias gets reflected in our negative thoughts which means that we are often self-critical and “hard on ourselves”.

So self-absorption, because of our own pain and suffering or through dealing with negative thoughts, means that our natural inclination to demonstrate compassion to others is suppressed or blocked out.

This is why loving kindness and compassion meditation has a role to play in our lives. In presenting a series of loving kindness and compassion meditations during the Mindfulness and Meditation Summit, Sharon Salzberg offered a series of meditations, each with a different focus. The meditations included loving kindness for a struggling friend, a difficult person, a benefactor and for a group. These are all designed to take us outside of ourselves and sensitize us to the thoughts and feelings of others.

Daniel Goleman, in his recent co-authored book, identifies compassion as an “altered trait” – a sustained trait resulting from loving kindness and compassion meditation. The authors contend that neuroscience consistently confirms that compassion meditation results in increased kindness and generosity, even with beginner meditators.

As we grow in mindfulness through compassion meditation, we are more able to move beyond self-centred preoccupation in our thoughts and actions, and manifest real kindness and compassion towards others.

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Mindfulness for Leadership

In his presentation for the Mindfulness & Meditation Summit, Daniel Goleman discussed Altered Traits: The Benefits of Mindfulness for Leadership and Emotional Intelligence. In this discussion, he drew on research that he described with his co-author Richard Davidson in their new book, Altered Traits: Science Reveals How Meditation Changes Your Mind, Brain, and Body.

Daniel is the author of a number of other books including, Focus: The Hidden Driver of Excellence and Emotional Intelligence: Why It Can Matter More Than IQ.

In talking about the impact of mindfulness on leadership capability, Daniel drew on a select number of research articles used within his last co-authored book. These were articles that met the tests of rigorous research that he and Richard Davidson employed in their book.

He distinguished the results achieved for different levels of meditators – the beginners, the long-term meditators and the “Olympian” meditators (e.g. Buddhist monks and members of contemplative orders such as the Carmelite nuns and priests).

He contends from the associated research that the benefits of meditation deepen and broaden the longer and more frequently you engage in meditation practice.

However, beginner meditators can gain some benefits that positively impact leadership capability, whether directly or indirectly.

Some of these findings for beginner meditators are:

1. Ability to focus better

This outcome is the primary subject of his book, Focus. Because meditation involves focusing your mind on a particular object, person or activity, it naturally builds the capacity to maintain attention and restore attention when a distracting thought occurs. The resultant mental fitness is akin to physical fitness attained through exercise or gym work – instead of physical power or stamina, the meditator gains the power of concentration.

2. Better utilisation of working memory

Paying attention through meditation practice enhances short-term memory which enables better retention and utilisation of information, gained through perception, for the purpose of decision-making and guiding behaviour.

3. Handle stress better

Neuroscience shows that meditators are better able to handle stress because our automatic response via the amygdala is not triggered so readily and recovery is quicker – two elements that together determine resilience.

4.Growth in kindness and compassion

A well-established finding is that those who practice loving kindness/compassion meditation actually tune into others’ needs better and are more likely to help. These benefits are relatively immediate and kindness and compassion are seen increasingly as traits that define successful leaders.

Long-term meditators achieve greater and more sustainable benefits such as increased concentration ability, enhanced capacity to pick up on emotional cues because they are more able to be present to the other person, greater calming effects (felt emotionally and experienced biologically) and a higher-level capacity that is described as meta-awareness (the ability to observe our own thoughts and feelings).

As we grow in mindfulness through regular and sustained practice of different forms of meditation, we are able to build our leadership skills and capability which we can employ in any arena of our lives – be it work, home or community.

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