The Pandemic and Narrowing of the Window of Tolerance

David Treleaven and Liz Stanley discussed the current pandemic In their interview podcast on Widening the Window of Tolerance.  They both asserted that COVID-19 had effectively narrowed the window of tolerance of many people.  There are many people who are becoming increasingly stressed and traumatised by unfolding events, whether because of the death of relatives and friends, loss of a job, dislocation from their normal place of work (and way of working) and/or stringent “lockdowns”.

Narrowing the window of tolerance

In these very challenging times, people are becoming controlled by their “survival brain” – resorting to a fight, flight or freeze response.  Their window of tolerance is becoming narrowed, both in terms of their inner tolerance of challenges and external tolerance of differences.  Everything has been “thrown up in the air” so that they have lost their grounding in accurate perception and balanced body sensations. 

Polarisation , racism, and hate thrive in this disrupted state as people seek refuge in their “own tribe” (flight) and attack others who are different from themselves (fight).  Liz suggested that many people are “uncomfortable in their own skin” so that lockdowns and movement restrictions , creating disconnection, exacerbate the tendency to dysregulation (inability to control emotions).   The sense of hopelessness and helplessness in facing continuous and growing uncertainty adds to the incidence of anxiety and depression.

A compounding factor is that social media becomes what Liz calls an “echo chamber” – it gives unregulated voice to “dysregulated communications” that increase the tendency towards polarisation.  People retreat to social media and television only to find that these media are increasingly disorientating and disturbing.    

Further compounding the issues for individuals is the fact that we tend to make a “bargain” with ourselves – e.g. we can put up with lockdown for three weeks by adding some new routines such as working different hours, taking more regular breaks and expanding project timelines.  However, when other people blatantly and inconsiderately breach lockdown regulations or social distancing requirements leading to further lockdowns, conforming people can feel betrayed – intensifying a sense of hopelessness and helplessness.

Hope and widening the window of tolerance

In the previous post I discussed trauma-sensitive mindfulness and widening the window of tolerance.    Liz provides several strategies in her book, Widen the Window: Training Your Brain and Body to Thrive During Stress and Recover from Trauma.  In the interview podcast she shared some of her own strategies for becoming grounded during the current health and economic crisis – mindfulness meditation, gardening, walking and playing with the dog, and focusing on connectedness to others.

Liz’s Mindfulness-based Mind Fitness Training (MMFT)® provides detailed strategies and tools to navigate effectively through times of trauma and stress.  She makes the point that whenever we are controlled by our “survival brain”, we are disconnected from our “thinking brain” and shut off from the opportunity to access our creativity and ingenuity. In discussing “hope” in the current challenging times, David noted that the tendency to “hyperfocus on what is not working” (as he has done at times) tends to narrow the window of tolerance and our capacity to cope.  He suggests that accessing stories of successful transition can help to widen our window of tolerance, e.g. successful career changes by people who have lost their jobs. Another strategy that he suggests is to effectively reframe what is happening.  By way of example, he draws on the comments of Adrienne Maree Brown in her article on living through the unveiling:

Things are not getting worse, they are getting uncovered, we must hold each other tight and continue to pull back the veil.

Liz reinforces this view when she suggests that it is really only in times of turbulence when everything seems to be “thrown up in the air”, that genuine and sustainable change can happen.

Reflection

As David suggests, we can choose to stay in the fog bank by continuing to absorb negative messages, both external and internal, or we can free ourselves from this befuddled state by growing in mindfulness and developing our own strategies to build resilience and stay grounded.

______________________________________

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

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

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

Trauma-Sensitive Mindfulness and the Window of Tolerance

In the previous blog post I discussed several resources on the topic of trauma-sensitive mindfulness.  One of these was David Treleaven’s Trauma-Sensitive Mindfulness Podcast which includes interviews with people who have expertise in the area or a related area.   In a recent podcast, David  had a conversation with Liz Stanley who not only experienced very considerable trauma, the impact of mindfulness meditation on her traumatic experience but also has developed her own resources and training for people, both civilians and military personnel, who have experienced trauma.  The conversation with Liz on the topic of Widening the Window of Tolerance draws on her personal experiences, study and training and incorporates ideas from her training program and her book, Widen the Window: Training Your Brain and Body to Thrive During Stress and Recover from Trauma.

The Window of Tolerance

The concept of the Window of Tolerance has been attributed to Dan Siegel, clinical psychologist and founding co-director of the Mindful Awareness Research Centre (MARC), UCLA.  Dan is the author many books, including Aware: The science and practice of presence.  Many people, including David Treleaven and Liz Stanley, have applied the concept of the Window of Tolerance in their research and training in relation to trauma-sensitive mindfulness.

The National Institute for the Clinical Application of Behavioral Medicine (nicabm) provides an infographic that illustrates the concept in a very clear and easy-to-understand way.  They explain that the window of tolerance is about our capacity to deal with the challenges and stresses of the moment and take wise action to deal with them.  When stress takes us outside our window of tolerance we can experience hyperarousal (related to the fight/flight response) which manifests in uncontrolled anger, emotional overwhelm, or extreme anxiety; or, alternatively, experience hypoarousal (related to the freeze response) which manifests in the body trying to shut down resulting in numbness, “zoning out” or “spacing out”.  

The Attachment and Trauma Treatment Centre for Healing (ATTCH), drawing on the work of Dan Siegel and colleagues, provides a more detailed explanation of the concept in an article titled, Understanding and Working with the Window of Tolerance.  Pooky Knightsmith, on the other hand, provides a simple explanation in her short video on the window of tolerance and how to apply it to managing our emotions in everyday life (for those who are not experiencing trauma or trauma stimuli).

Trauma and narrowing of the window of tolerance

In her podcast interview. Liz reinforced the view that trauma causes a narrowing of a person’s window of tolerance.  She explained that she is a living example of someone who has experienced multiple traumatic events and who tried to cope in the only way she knew how, conditioned as she was by familial and social determinants.  Liz suffered an incredible range of traumatic experiences – active military duty in Asia and Europe, PTSD,  a near-death experience (NDE), rape, and whistle-blower harassment as a result of formally complaining about sexual harassment by her senior officers.

Liz described her response in terms of the compulsivity that comes with hyperarousal (which can occur when a person is outside their window of tolerance).  Instead of dealing with her traumatic stress, she intensified her activities, completing two undergraduate degrees simultaneously.  She explained that like a lot of people, she “compartmentalised” the stress, suppressed it and just kept going harder than ever, managing on two hours sleep each night – she “soldiered on”, both literally and metaphorically.

Liz had to make changes when she temporarily lost her eyesight – something she described as “cosmic coping pain” when her body which had “borne the brunt” of her hyperactivity decided “enough was enough”.  It was then that she explored mindfulness and researched trauma and trauma healing.

Liz explained “trauma” as impacting “neuroception” – “how neural circuits distinguish whether situations or people are safe, dangerous or life threatening”.  In effect, trauma can distort our neuroception and effectively narrow our window of tolerance.  She explains the effect in terms of our “thinking brain” and our “survival brain”.

Our thinking brain enables us to analyse, make decisions, accurately perceive stimuli, and take wise action; our “survival brain” responds to perceived threats with the fight/flight/freeze response.  With trauma, the connection between the two is “compromised” so that, for example, seemingly harmless stimuli can be perceived as a threat and engender an inappropriate response negatively impacting a person’s health, relationships and capacity to undertake their work.   When we perceive a situation as hopeless or ourselves as powerless, our survival brain and nervous system can become flooded with heightened “emotional arousal”.

Liz explains, however, that when the thinking brain and survival brain are in harmony and working together, we have a wider window of tolerance – e.g. better tolerance of ambiguity and uncertainty and the ability to identify and make effective choices, build sustainable connections, and perform optimally. 

Experience of mindfulness for dealing with trauma

Liz turned to mindfulness meditation to help her cope with her traumas which had deep-seated antecedents in the post-traumatic stress disorder (PTSD) experienced by her father and grandfather (along with all the distorted coping mechanisms and fractured relationships that this entailed). Her initial experience with mindfulness was one of helping her to achieve some degree of self-awareness and associated self-regulation.  However, over time, she found that her “survival brain” took over as it began to “peel back deeper layers” – deep emotional scars hidden behind her hyperactivity (just as the happy-go-lucky “joker” or “larrikin” can hide the deep emotional pain of depression).

As some mindfulness practices acted as “trauma stimuli” she experienced panic and shallow breathing in-the-moment and flashbacks, nausea, claustrophobia, and inability to sleep for days afterwards.  Liz explained that a potential problem with mindfulness done in isolation and without appropriate modifications can lead to such heightened emotional awareness and arousal that the traumatised person can lose their ability to regulate their emotions and their unhealthy condition can be exacerbated rather than diminished, both mentally and physically.

Developing a trauma-sensitive approach to mindfulness training

Liz explained that she spoke to scientists and neuroscientists, explored multiple skills and techniques, and wrote a book about her experiences and her journey out of trauma disablement.  She found that the myths surrounding mindfulness could make matters worse unless the mindfulness trainer recognised the impact of traumatic experience on a person’s window of tolerance.

In her book on widening the window, she draws on her own experiences and stories from people she has trained in a areas such as healthcare facilities and the armed forces.  Liz maintains that you can build resilience even in stressful jobs or when healing from traumatic experience(s).  She provides strategies involving paying attention in certain ways to increase the capacity to access choice and creativity and to make courageous decisions while effectively connecting with others through curiosity, openness, and compassion.

Liz’s Mindfulness-based Mind Fitness Training (MMFT)® which was developed in 2008 and evaluated on four occasions by neuroscientists and stress experts is now available online through Sounds True.  The comprehensive course includes video training and live sessions on topics such as resilience, stress and trauma recovery, effective decision making and relationship building along with “new tools for successfully navigating the interpersonal aspects of stress, trauma, emotions, and conflict”.

Reflection

When you first hear about the potential harmful effects of mindfulness meditation training for trauma sufferers, you can understandably become concerned about conducting mindfulness training for any group.  Alternatively, you might initially dismiss the trauma-sensitive mindfulness movement as a movement to counter the growing global popularity of mindfulness.  However, the evidence to support the trauma-sensitive approach is growing and cannot be ignored.

On the other hand, both Liz and David strongly encourage practitioners not to be put off from training others in mindfulness by this new information nor to behave as if they are “walking on eggshells”.  They strongly encourage mindfulness trainers to persist, especially in these challenging times when mindfulness and resilience is needed by some many people.  They do, however, suggest to proceed with “some discernment”, develop increased awareness of trauma and its impacts, learn about new tools available for trauma-sensitive mindfulness training and intensify their own efforts to grow in mindfulness so that they can train with increasing awareness, insight and sensitivity.

_______________________________________

Image by skeeze 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.

Resources for Trauma-Sensitive Mindfulness

The core resource that I have used to understand and practise trauma-sensitive mindfulness is the work of David Treleaven.  David experienced trauma as a child and was a committed to mindfulness meditation practice which he found to be essential for healing trauma, but of itself insufficient.  His own clinical practice as a psychotherapist working with trauma sufferers confirmed this view of the essential nature of mindfulness meditation but its insufficiency in healing trauma sufferers.  David has dedicated his life’s work to researching and educating others about the relationship between mindfulness meditation and trauma.  This has culminated in his book, Trauma-Sensitive Mindfulness: Practices for Safe and Transformative Healing and a website with additional resources. 

The potential for harm to trauma sufferers during mindfulness meditation

In his book and a free webinar on The Truth About Mindfulness and Trauma, David explains that a lack of understanding by mindfulness trainers of the relationship between trauma and mindfulness meditation can result in overwhelm for a current or former trauma sufferer.  This overwhelm can be manifested in heightened anxiety, dissociation, or emotional dysregulation – the inability to control emotions elicited by a trauma stimulus.  Harm to the trauma sufferer by a meditation teacher can be exacerbated by a lack of understanding of trauma and perpetuation of the myths surrounding mindfulness meditation.  Typical responses that show this lack of understanding and sensitivity are statements like, “Stick with it” (by implication, “if you persist, your trauma response will go away”) or “Most people find this meditation relaxing and calming” (by implication, “there must be something wrong with you”).

The difficulty is compounded by the incidence of trauma and related adverse childhood experiences (ACE).   One study of 17,000 members of an integrated health fund found that two thirds had experienced an adverse childhood experience and 20% had experienced more than three such events.  There is now an ACE instrument whereby people can identify the number and type of ACE’s they have experienced in a lifetime.  David mentions other research that indicates that everyone will have at least one traumatic experience in their lifetime.  He goes on to say that the implication of this is that in any room of people practising mindfulness meditation, there will more likely be at least one person suffering trauma.  Johann Hari, author of Lost Connections, identifies disconnection from childhood trauma as one of the seven social causes of the pervasiveness of depression in society today.

The three myths about mindfulness meditation and trauma

In the 60-minute webinar on his website, David identifies three myths about mindfulness meditation that have been perpetuated in the popular press and in mindfulness training.  The three myths are as follows

  1. The Panacea Myth – the belief that mindfulness meditation will heal all kinds of stress, even stress generated by trauma.  David’s own experience and his clinical experience working with trauma sufferers reinforces the fact that mindfulness meditation alone will not heal trauma – mindfulness meditation processes need to be modified and, in some cases, supplemented by other methodologies such as professional psychological support.
  2. The Breath Myth – the belief that breathing is emotionally neutral.  David explains that because the respiratory system is biologically proximate to the sympathetic nervous system (responsible for excitation of our “flight/ flight/freeze” response) “close and sustained focus on the breath” can re-traumatise an individual for whom “breath” is a trauma stimulus. He states categorically and importantly that “people have different relationships to breath at different moments”.  He encourages the listener to experiment with this throughout the day to confirm that our breathing can be relaxed, tense or emotionally neutral at any point in a day.
  3. The Sufficiency myth – the belief that mindfulness meditation alone is sufficient to heal trauma.  David draws on case examples to illustrate the need for modifications to mindfulness meditation practice and the introduction of additional “self-regulation” tools to enable a person to heal from trauma.

Overall strategies to develop trauma-sensitive mindfulness training practices

David and other authors, practitioners, and researchers provide a range of strategies to “do no harm” when educating others in mindfulness meditation.  Here are some key strategies:

  • Understand trauma – First and foremost, understand trauma and its components on a biological, psychological, and social level.  Without this understanding, it is difficult to develop the sensitivity and flexibility required to do no harm when facilitating a mindfulness meditation session.  Associated with this, is the need to understand trauma-sensitive mindfulness and different strategies that can be adopted by mindfulness trainers and educators.
  • Provide choice re participation – this can be as basic as the freedom not to participate in any or all mindfulness practices on a particular occasion.  It can be the freedom to choose to close your eyes or leave them open (downcast or in wide-ranging exploration) and/or the option to sit, stand, walk  or lie down during meditation practice.  David points out that choice reinforces a sense of agency and is an important and healing aspect of mental health.  He also warns about the potential of offering too much choice in one session which can result in stress for participants, particularly those who already experiencing anxiety (David learned this by making this mistake himself in his zeal to provide agency).
  • Provide choice of anchors – this is a key area of choice that not only recognises that some anchors can be trauma stimuli for some individuals but also that anchors in meditation are an area of personal preference (what works for one person does not work for another).  Anchors enable meditators to restore their focus when they have been diverted by a distracting thought and/or emotion.
  • Adopt modifications to mindfulness meditation practices when needed – In the webinar mentioned about, David provides examples of how he has been able to offer modifications to mindfulness meditation practices for particular individuals when working one-to-one, including  allowing brief breaks to walk around, suggesting a shift in posture and encouraging the use of deep breathing at different intervals or at appropriate moments.  Sam Himelstein, who works with traumatised teenagers, has found, for example, that where a teenager cannot talk about, or focus on their feelings about, their traumatic experience, listening to appropriate music together can be relationship building and enable progress to be made in healing teenage trauma.
  • Develop awareness of principles, guidelines and practices for trauma-sensitive mindfulness – David provides a comprehensive, two-part, online program for training mindfulness practitioners in trauma-sensitive mindfulness.  He also provides a free Trauma-Sensitive Mindfulness Podcast featuring  people such as Liz Stanley on Widening the Window of Tolerance and Sharon Salzberg on Loving-Kindness Meditation.   Sam Himelstein, author of Trauma-Informed Mindfulness With Teens, offers both guidelines and principles to enable mindfulness trainers and educators to develop the awareness and sensitivity to work with people who have experienced trauma.

Reflection

Reading about the research on Adverse Childhood Experiences and trauma-sensitive mindfulness made me realise that I had suffered multiple traumas as a child and that my five-years’ experience in daily mindfulness meditation and Gregorian chant as a contemplative monk in the late 1960’s had helped me to heal from these traumas. 

Recently, I had two participants out of a group of 20 in a management training program who openly stated at the beginning of the program that they suffered from chronic anxiety – one of whom experienced trauma as a result of their manager shouting at them and abusing them in public.  This facilitation experience confirmed the need to modify the training program and also led me to further explore anxiety through Scott Stossel’s book, My Age of Anxiety: Fear, Hope and Dread and the Search for Peace of Mind.  This book helped me to become more aware of the pervasiveness of trauma-induced anxiety across the world, intensified by the global pandemic, and how such anxiety can pervade every aspect of an individual’s life.

I have also witnessed two situations of emotional dysregulation during training courses when individuals have experienced a trauma stimulus – one during a singing course when a person experienced acoustic trauma and another where someone experienced re-traumatisation during observation of a success posture exercise being undertaken by another individual with the guidance of a workshop facilitator.

As we grow in mindfulness through meditation, reflection and research, we can become more self-aware, develop insight and sensitivity to work with people who are experiencing trauma and anxiety and build the flexibility and confidence to adopt mindfulness practices and approaches that are more trauma-sensitive.

________________________________________

Image by Maria Karysheva 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.

Tai Chi for Physical Health, Energy and Psychological Well-Being

Tai Chi is an integrative, whole-body routine that builds the mind-body connection.  There are many attempts to categorise the numerous benefits of Tai Chi and the categories vary with the orientation of the writer/researcher. For instance, Dr. Peter Wayne of the Harvard Medical School who has spent many years researching and teaching the efficacy of Tai Chi identified eight active ingredients of this internal martial art in his book, The Harvard Medical School Guide to Tai Chi.

World-renowned martial arts practitioner, Bruce Frantzis, maintains that the integrative power of Tai Chi flows from the combination of stillness of the mind with intentional movement of the body.  The stillness refers to being present in the moment, not lost in thoughts associated with the past or the future.  However, as Peter Wayne points out, the mind-body connection is enhanced immeasurably by integrating breathing, movement and “cognitive skills” associated with focused attention, body awareness and the use of imagery.

In this current blog post, I will explore the benefits and efficacy of Tai Chi under three categories (which are not mutually exclusive but are mutually reinforcing) – physical health, energy and psychological well-being.

Tai Chi for physical health

The health benefits of Tai Chi are numerous and wide-ranging, positively impacting multiple bodily systems such as the circulatory, immune, respiratory and nervous systems.  Along with these systemic benefits are improvements in the functioning of different parts of the body such as the heart, nerves, muscles and bones.  In turn, the integrative nature of this internal martial art builds balance and coordination and improves flexibility and reflexes.  

Tai Chi can also relieve or remove chronic health problems.  Caroline Frantzis, in commenting on Bruce’s video presentation and illustration of Taoist energy arts, observed that Tai Chi is prescribed quite regularly by Chinese doctors as a form of therapeutic treatment for “blood pressure, heart problems, poor circulation, asthma, impotence, and nervous diseases” as well as for arthritis and back, neck and joint problems.  Researchers too have shown that practising Tai Chi regularly increases brain volume, improves thinking skills and memory and may, in fact, prevent the onset of Alzheimer’s or reduce the rate of development of dementia-related illnesses.

Tai Chi for energy

Bruce Frantzis has spent the better part of his adult life studying and exploring Qi, the energetic lifeforce that enables the body and mind to function.  He maintains that when we can really tune into our bodies through Tai Chi, we can actually feel the energy flow as it moves through “the fluids, nerves, fascia and other tissues” of the body.  In this way, according to Bruce, we can “become more fully alive and vibrant” because we have released any blockages and enabled the natural energy flow of the body.  In support of these observations, Caroline Frantzis (nee Martin) stated that during Tai Chi a practitioner “exercises every single muscle, ligament, tendon and joint of the body” and the associated movements effectively massage internal organs and every lymph node thus energising “all the body’s internal pumps”.

Tai Chi for psychological well-being

Peter Wayne devotes a complete chapter to the positive impact of Tai Chi on psychological well-being in his book, The Harvard Medical Guide to Tai Chi.  He incorporates personal reports and scientific research to illustrate how Tai Chi can reduce both depression and anxiety symptoms, improve mood, develop positive attitudes, reduce stress and tame the “monkey mind” (“mind wandering” is the cause of much personal distress).  He argues that Tai Chi’s positive impacts on psychological health can be attributed to not only its emphasis on “form and posture” together with its exercise component but also its capacity to develop “mindfulness and focused attention”.  He draws on recent research to demonstrate that these latter attributes and the associated state of being-in-the-moment, actively contribute to improved psychological welfare, happiness and overall quality of life. 

Peter explains how he accentuates this positive contribution of Tai Chi by having his trainees focus on bodily sensations during practice (e.g. the feel of your feet on the floor or ground, the movement of your breath or your hands/head, or the warm sensation in your fingers).  He maintains that the psychological benefits of Tai Chi can be increased by not thinking “but simply notice things as they are, without trying to fix or change them”.   Peter Wayne also draws on the comments of Peter Deadman that “cultivating this deeper awareness allows us to feel and explore the truer currents of our emotional life”.   He also alludes to the power of imagery and visualisation during Tai Chi as a means to develop positive thoughts and groundedness (e.g. imagining yourself as a tree with deep roots into the ground through which passes all tension and tautness).

Reflection

I have found in the past that frequently reviewing the benefits of Tai Chi identified by researches and practitioners builds my own motivation to incorporate this internal martial art form in my mindfulness practice.  Peter Wayne, in his Guide to Tai Chi mentioned above, provides a photo-illustrated, simple program along with ways to incorporate Tai Chi into the activities of each day.

I have previously completed two introductory Tai Chi courses conducted by the Taoist Tai Chi Society.   However I found the 108 movements based on the practice of Master Moy Lin Shin too difficult to learn and practise because of my work commitments.  I have found since, that I can regularly practise the first 17 moves of Master Moy’s Tai Chi set by following the free “Practise with me” video training guide.

Darius Boyd, Australian Rugby League legend, describes in his recently-released book, Battling the Blues, how he went through a number of really “dark periods” of depression and how he came out of these feeling stronger and more resilient through the assistance of professional therapy and the social support of his wife, mentors and friends.  He maintains that we each have dark periods and that “mental health is something that you consistently need to work at”.  Tai Chi offers an easy and accessible way to keep the dark periods at bay or, at the very least, to lessen their impact.

As we grow in mindfulness and focused attention through meditation and Tai Chi, we can reap the benefits of regular practice in terms of improved physical health and psychological well-being, enhanced energy levels and enjoyment of the ease of wellness.

­­­­­­­­­­­­­­­­­­­­­­­____________________________________________

Image by Elias Sch. 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.

Accessing the Genius of Anxiety for Improved Mental Health

Karla McLaren discussed embracing anxiety in a podcast interview with Tami Simon of Sounds True when having a conversation about Making Friends with Anxiety … And All Your Other Emotions.   Karla was able to draw on her own life experience and her recent book, Embracing Anxiety: How to Access the Genius of This Vital Emotion.   She has spent a lifetime researching and writing about emotions.

In a previous post, I explored Karla’s concept of emotions as storing energy and providing a message and wisdom.  I also discussed effective ways to draw on the energy and wisdom of emotions.  Karla emphasised the importance of not attributing the characteristics of “good” or “bad” to emotions, including difficult emotions.  In her view there are real lessons and ways to move forward hidden in each emotion, even anxiety.

Trauma and anxiety

Karla herself experienced childhood trauma and many of her insights are drawn from her experience in overcoming the associated anxiety and depression.  Like other people who have been traumatised, Karla has had to deal with anxiety and depression throughout her life.  She found that she was ignorant about these emotions and tended to repress or suppress them.   However, through reading and research she has been able to develop practical approaches to addressing anxiety and depression.  She has learned to befriend these emotions and now views depression as enforced slowing down and redirection and has developed the ability to draw on the “genius of anxiety”.

The genius of anxiety

In her interview with Elizabeth Markle on embracing anxiety, Karla emphasised that anxiety is “an essential source of foresight, intuition, and energy for completing your tasks and projects”.  As with any emotion we have a choice – we can suppress, repress or “over-express” anxiety or, alternatively, listen to the message and wisdom that lies within this emotion.  We need to understand that emotion is a process – trigger, experience, response – we have a choice in how we respond to what triggers us and the feelings we experience as a result.

Karla suggests that the appropriate response to situational anxiety is to channel the energy of the emotion towards completing a task or project – much as a canal channels water.  Repression or suppression of anxiety blocks the energy flow, while over-expressing anxiety through panicked or frantic activity can dissipate the energy rather than direct it.  A starting point for channelling the energy of anxiety is “conscious questioning” – e.g. “What brought on this feeling?” and “What truly needs to get done?”   This approach enables you to work with, rather than against, the energy of anxiety and to simultaneously care for yourself by downregulating the impact of the emotion on your thoughts and feelings. 

Karla continued her discussion of “conscious questioning” for anxiety by referring to a sample of other questions featured in her book, Embracing Anxiety (p.85):

  • what are your strengths and resources?
  • are there any upcoming deadlines?
  • have you achieved or completed something similar in the past?
  • can you delegate any tasks or ask for help?
  • what is one small task you can complete tonight or today?

Karla argues that this approach involves “leaning into anxiety”, not artificially calming yourself.  She also alludes to the research that demonstrates that accurate naming of our emotions and identifying the level of intensity of them is another effective form of downregulating emotions.  To this end she encourages us to develop our emotion vocabulary and offers her blog as a starting point for emotion identification.  In her book she offers ways of describing different levels of emotional intensity, for example, low anxiety is described as apprehensive, mild anxiety as edgy or nervous and intense anxiety as overwrought or super-energised.

Karla suggests too that yoga and mindfulness are effective ways of downregulating that can assist the process of conscious questioning.  She offered very brief meditation to illustrate this calming effect.  The meditation basically involved focusing on the quietest sound in the room.  Karla provides a range of practices for each emotion in her book,

Different anxiety orientations: planner vs procrastinator

Karla drew on the work of Mary Lamia, author of What Motivates Getting Things Done: Procrastination, Emotions, and Success, to differentiate between two main manifestations of anxiety – planning anxiety and procrastination anxiety.  The planner maintains a low level of anxiety continuously and has a task “to-do” list(s) to manage their anxiety about getting things done.  The procrastinator, on the other hand, does not make lists but works to deadlines and has an immense burst of anxiety and energy the night before a deadline is due (and often achieves the task in the early or late hours of the morning).  The procrastinator can “chill out” while waiting for the deadline, the task person has difficulty “chilling”.

Mary points out that what is different in the two approaches to task achievement has to do with “when their emotions are activated and what activates them”.  The procrastinator, for example, is motivated by the imminent deadline and experiences “deadline energy”; the planner is motivated by the need to keep task commitments under control.   Understanding the difference between these two sources of motivating anxiety and your personal preference in how to get things done, can reduce conflict in a relationship and support success where partners have a different orientation.   Maria discusses the potential clash in orientation between procrastinators and non-procrastinators in her Psychology Today blog.

Reflection

Mindfulness practices along with conscious questioning and reflection can help us to focus the emotional energy of anxiety.  As we grow in mindfulness, we can better identify our emotions, understand what motivates others and increase our response ability

__________________________________________

Image by Lars Eriksson 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 the Message and Wisdom of Difficult Emotions

In a recent interview podcast, Tami Simon of Sounds True recorded a conversation with Karla McLaren, author of The Language of Emotions: What Your Feelings are Trying to Tell You.   The interview covered a range of emotions and the message and wisdom that lie beneath each one.  Karla’s primary focus was on emphasizing that emotions are not good or bad but serve to help us in various ways to change our situation and/or our behaviour.  In her view, emotions are a hidden source of wisdom that we should listen to rather than seek to control or dismiss.  Karla noted that people often deflect their attention from difficult emotions and try to displace them with “happier” experiences – thus missing the message of emotions.

Emotions hold a huge amount of energy

In her book, The Language of Emotions, Karla highlights the huge amount of energy that is stored in emotions, especially those that we label as “bad”.   The unproductive ways to deal with these emotions (and the energy stored within them) is either to suppress or repress them.  Suppression involves consciously distracting ourselves from the discomfort of these emotions and trying to meet the unrealistic ideal of an “always happy” person.  It can be okay as a short-term solution, but if the emotion (e.g. anger) remains unaddressed then it can lead to dysfunctional and harmful behaviour as we express our emotions in an unhelpful way.  

Repression, on the other hand, involves unconscious avoidance of emotions (a response partly conditioned by our upbringing and our perceptions of other people’s views).   The energy stored in repressed emotions can manifest itself in a depleted immune system and physical symptoms such as muscle pain and fatigue as well as the associated increased risk of serious illness such as cardiovascular disease.  You can see the negative impact of repressed emotions such as anger  operating in the workplace when someone at work blasts you for something that was a very minor mistake – you cop an “emotional dump” that is a response completely disproportionate to the nature of your error (but that manifests the accumulated energy of a repressed emotion).

Emotions are not good or bad

By naming difficult emotions as “bad”, we perpetuate our reluctance to face them and understand their message and wisdom.  Instead we increase our motivation to suppress or repress them because we fear what others might think, even if we express them in an entirely appropriate way.  Karla suggests too that when we label some emotions as “good” we are potentially setting ourselves up for disappointment or negative self-evaluation – because we perceive that we don’t feel as positive as others expect or express our good emotions in a way expected by others.

According to Karla, what lies behind calling emotions “bad” or “good” is an “attribution error” – we erroneously blame our emotions for the precipitating situation or trigger.   Our difficult emotions do not create our problems (like the health and economic impacts of the Coronavirus) – they exist to help us deal with our problems and difficult situations, if only we would listen to the message they convey.

Understanding the message and wisdom of difficult emotions

The first task is to name your feelings in a fine-grained way or what Susan David calls developing a granular description of your feelings.  This involves avoiding generalisations such as “I feel upset” and being more precise about the feelings involved such as anger, fear or anxiety.  Until you can name and compassionately accept your difficult emotions, you will be unable to understand what they are telling you.

According to Karla, each emotion has its own message.  For example, depression arising from a specific situation reduces your energy and slows you down so that you can see when something is not right, and you need to change the situation.  Karla maintains that depression “removes energy when we are going in the wrong way to do the wrong things for the wrong reason”.   On the other hand, anger helps you to establish boundaries (e.g. constant interruptions or intrusions into your personal space) and fear helps you to get really focused on the present moment and to draw on your insight and intuition to address the trigger for your fear.

Karla maintains that the current challenging times of the Coronavirus is resulting in people experiencing dyads or triads of emotions – she sees, for example, evidence of people simultaneously experiencing sadness, depression and grief.  In her view, sadness in this context is a message to let go of something that no longer works or applies (e.g. working in a workplace during pandemic restrictions) and grief is a natural emotion when you have lost someone or something – it is about taking the time to grieve and allowing for the fact that grief is experienced and expressed differently by different people and its expression changes over time.

Effective ways to draw on the message and wisdom of emotions

Karla emphasised the importance of being grounded when you attempt to deal with difficult emotions.  In her interview podcast with Tami Simon, she described a process based on deep breathing and sighing and complete focus on the present moment and your bodily sensations.  She suggested, for instance, that you feel the sensation of your bottom on the seat and your feet on the floor and listen to the sounds that surround you.

In her book, The Language of Emotions, Karla provides many experiential exercises to draw out the wisdom hidden in a wide range of emotions including anger, fear, jealousy and shame.  Through these exercises you can gain emotional fluency in dealing with your own and others’ emotions.  Karla stresses the importance of understanding a particular emotion and being able to differentiate it from other emotions, e.g. differentiating between sadness and grief.  This clarity about the nature of a particular emotion enables you to identify practices to understand and act on the message and wisdom inherent in the emotion.  She provides an alphabetical list of emotions and links to relevant blog posts on her website as well as videos on different emotions on her YouTube© playlist.

Another strategy that Karla mentioned is that of “conscious questioning” which she describes in detail in her latest book, Embracing Anxiety: How to Access the Genius of This Vital Emotion.  In the interview podcast, Karla provided an example of this process that can be used in relation to panic.  For example, you can ask yourself, “What is the basis of my fear and the likelihood that what I fear will happen?” or “Can I avoid the situation that has the potential to harm me and is making me fearful?”  In the latter case, you might put off a visit to a food store at a busy time for fear of contamination from the Coronavirus.  Panic can help us to realise a potentially dangerous situation and enable us to take action to avoid the situation.   If your panic is chronic and not situational, other approaches such as managing your morning panic attack might help.

Reflection

Karla draws on her own life experience of dealing with her difficult emotions as well as a lifetime of research into emotions, their manifestation and effective ways of dealing with them.  As we grow in mindfulness and understanding through experiential exercises, reflection, conscious questioning and meditation we can access the messages and wisdom hidden in our emotions and develop emotional fluency.  Through these mindfulness practices we can safely negotiate difficult emotions and restore our equilibrium in any situation.

__________________________________________

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.

Healing Grief through Compassion and Love

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

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

The nature of grief

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

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

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

Healing grief through love and compassion

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

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

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

Reflection

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

_______________________________

Image by Gordon Johnson from Pixabay

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

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

Self-Care for Healthcare Professionals

Dr. Reena Kotecha presented at the 2020 Mindfulness & Compassion Global Summit on the topic of self-care for healthcare professionals.  Reena highlighted the irony of healthcare professionals caring for everyone but themselves and, in the process, suffering pain, disillusionment and burnout.  She shared her own story of depression, mental illness and suicidal thoughts resulting from working as a young doctor in an emergency department in a hospital.  She was drowning in self-doubt, suffering anxiety about the future and trying to cope with her present level of stress symptoms such as palpitations and sleeplessness.  Reena found her way out of the dark hole of depression through meditation.

She highlighted the stresses that healthcare professionals are experiencing in these challenging times of the Coronavirus.  Reena spoke of frontline healthcare workers who had to move out of home to protect their family and/or elderly parents, of the sadness and grief they experienced with the death of patients, of the frustration of having inadequate resources (such as personal protective equipment) and of their fear for their own safety in terms of the impact of their work on their mental and physical health.  Frontline professionals experience the intensity and immediacy of Coronavirus-related stress and emotional inflammation as a result of the risks to the life of their patients and their own life.

Barriers to healthcare professionals seeking help

Reena emphasised that healthcare professionals not only tended to overlook caring for themselves but also failed to seek help for their mental welfare when they really needed it.  She spoke of the barriers that stop healthcare workers from seeking professional support (some of which she experienced herself):

  • Training focus – all the focus of their training is on how to care for others, very little of the training is focused on caring for themselves or how to seek professional help for themselves
  • Priority focus – healthcare professionals are singularly focused on caring for others and they fail to give priority to their own mental and emotional health that would actually enable them to care for others more effectively and in a more sustainable way.  As Reena points out, healthcare professionals are much more comfortable and more proficient in the role of caregiver than that of “care-taker”.
  • Career focus – healthcare professionals become concerned about what others, including management, would think of them if they admitted to not coping and experiencing some form of mental illness (which still carries its own stigma).  They can be concerned about how others will judge them and what impact this would have on their career.
  • Expectations focus – the community has highlighted the heroic efforts of the frontline healthcare workers but this brings with it an unrealistic set of expectations that they are all strong and courageous, free from normal human emotions of fear, anxiety and self-doubts and the resultant experience of depression with its concomitant impacts of inertia, exhaustion, reticence and lack of energy.  In the light of this community expectation set, they are reluctant to admit to “weakness and fragility”.

Young healthcare professionals may begin their career with an unerring focus on their patients, giving priority to their caregiver role and ignoring their own needs.  They may feel really uncomfortable about being seen as “needy” or becoming a “care-taker”.  Professionalism is interpreted by them as being strong and efficient, able to cope with any situation.  Gradually, however, the singular focus on patients begins to take its toll and is compounded by the fact that no matter how hard or fast they work, demand continues to outpace resources and capacity.  They begin to experience stress, fatigue and sleeplessness.  Despite these signs of not coping they push on – driven by their own expectations and the perceived expectations of others, including the “worshipping” community.  Burnout results when the gap between what they are putting in and their intrinsic satisfaction with their work widens to the point where they lose belief in the value of what they are doing – burnout occurs on the physical, emotional and spiritual levels.

Mindfulness as self-care for healthcare professionals

Self-care for healthcare professionals is a lifetime passion for Reena, partly generated by her own early professional experience but also reinforced by the healthcare workers who seek her help and support during these highly stressful times.  She is the founder of Mindful Medics – an 8 week course for healthcare professionals incorporating mindfulness, emotional intelligence, neuroscience and positive psychology. Participants in the course have experienced significant benefits for their mental and physical health as well as in their overall personal and professional lives.

Reena is also a highly recognised public speaker on the topic of her lived experience.  For example she presented at the Happiness and Its Causes Conference in 2018 on the topic, Personal Story: Healthcare Starts with Self-Care.   In her Summit presentation, Reena provided a gratitude meditation designed to focus on appreciation for what we have in the present to displace a focus on a disturbing past or anticipatory anxiety about the future.  There is so much that we can be grateful for and savour in our life – nature and our environment, the development of our children, our achievements and rewards and the space of being alone

Reena in an article, titled I am grateful…, recommends strongly that we develop a constant practice of expressing gratitude for the simple things that we have in our lives and highlights the neuroscience research that supports the benefits of gratitude for mental health and wellbeing.

Reflection

It is important to express compassion for others, especially healthcare professionals and those directly impacted by the Coronavirus.  However, we have to recognise the enormous stress healthcare workers are experiencing in these challenging times and be more aware of not adding to that burden by perpetuating the expectation that they, individually and collectively, can cope with any challenge at no cost to themselves.  We can also offer our support for people like Reena who are helping healthcare professionals to develop mindfulness as a means of self-care.  The Mindful Healthcare Speaker Series is one ongoing event that we can support.

As we grow in mindfulness by focusing on self-care through mindfulness practices and gratitude meditation, we can become more conscious of what we are thinking and feeling and be better able to appreciate the present moment and all it has to offer in terms of overall wellness and happiness.  Mindfulness enables us to identify our barriers and expectations, acknowledge when we need help, develop strategies to cope more effectively and progressively build our resilience.

_______________________________________

Image by Petya Georgieva 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.

Mantra Meditations for Calm, Peace and Energy

Mantra meditation involves the repetition of a sound, word or phrase during meditation.  The mantra can be repeated silently, spoken or chanted, sometimes accompanied by music.   The singing of mantras can provide variation through intonation, pace, pitch, and volume.  The content can be rich in meaning drawing on ancient traditions or simply a single word.  Instrumentation can be added and often involves guitar, harmonium and/or flute. 

Famous yogi-musician, Girish, combines neuroscience and the art of singing mantras in his book, Music and Mantras: The Yoga of Mindful Singing for Health, Happiness, Peace and Prosperity.  Girish maintains that “Mantra is a sound vibration through which we mindfully focus our thoughts, our feelings, and our highest intention”.  In this statement he captures not only the power of focus inherent in chanted mantra meditations but also the energetic effect of the vibrations of music and singing. 

Singing of mantras has gained a resurgence through the development of the relatively new discipline of music therapy and the advent of neuroscience along with the understanding of the vibrational energy of sound and voice.

The benefits of mantra meditations

Like any meditation, mantras build attention and capacity to focus which in itself has a beneficial effect.  Typically practitioners return to their focus whenever a distracting thought interferes with their concentration on the mantra.  Neuroscience has highlighted this benefit and explained how meditation positively impacts the mind, emotions and the body. 

Susan Moran focuses on the distinctive nature of mantra meditations and summarises the science that supports this approach to meditation.  In her article, she identifies several research-based benefits:

  • Reduces distractions generated by the default-mode network of our brains (with its inherent negative bias)
  • Minimises negative self-talk that leads to depression
  • Activates the “relaxation response” and builds resilience in the face of stress.

Turning depression into a deep well of calm, peace and centredness through mantra meditation

The beneficial effects of mantra meditations were clearly articulated by Tina Malia in her interview with Kara Johnstad.   Tina Malia is globally famous for her song writing, singing, instrumentation and integration of different mantra traditions, and at the time of the interview, was working on her seventh album.

Tina told the story of her very deep depression in her twenties and her experience of the “dark night of the soul”.  She indicated that she had all the trappings of external success but experienced despair and a “deep, deep aching loneliness” that would not go away – she lost her meaning in life and considered ending her life through suicide.   At the time, she was a backing singer for world music singer/songwriter Jai Uttal and his band.  Jai suggested that she start a daily practice of Japa – silently singing the Ram mantra meditation while passing beads through her fingers.

Tina reports that this practice which she undertook conscientiously every day, although having little effect in the first few weeks, enabled her to find peace, harmony and an inner well of calm and creative energy.  She explained that it “completely lifted me out of despair” and she still continued the practice daily at the time of the interview.  She finds chanting mantra meditations a tool for helping her when she feels frazzled at busy times while touring the world.   She describes her silent mantra meditations as a well – an internal source of pure water that brings the experience of visiting a calming, familiar room. 

Kara Johnstad, who is herself a visionary singer-songwriter, describes chanting mantra meditations as creating “a higher vibrational field” that protects us against the turbulence of daily life and its many challenges.

Reflection

I have found just listening to the chanting of mantra meditations very calming, particularly those of Lulu & Mischka and the many mantra meditations of Deva Premal & Miten.  From my reading and listening to Tina’s story, it is clear that the real benefit of chanting mantra meditations comes not only from repetition of the mantra but from daily practice over an extended period (in Tina’s case over many months and years). 

It takes time to absorb the positive messages of a mantra into our consciousness so that over time it displaces our negative self-thoughts.  Tina suggests that mantra meditations are like a tool to explore our inner reality, “a shovel to go inside and dig”.  In this way we can develop a deep level of self-intimacy.

As we grow in mindfulness through chanting mantra meditations, we can unearth our disturbing negative thoughts and difficult emotions and replace them with a deep well of calm, peace and energy. Tina has demonstrated yet again that discipline creates freedom and success.  Her latest album, Anahata (Heart Wide Open) can be obtained through Sounds True.

_______________________________________

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.

Discipline Creates Freedom and Success

Koya Webb, in her recent presentation at the You Can Heal Your Life Summit, spoke passionately about how discipline creates freedom and success.  She made the point that discipline underpinned her success as a college track star and more recently as a celebrated holistic health healer and yoga instructor.   Koya sustained two serious injuries that shattered her dream of becoming an Olympic track and field competitor.  It was a breathing meditation incorporated in yoga practice that enabled her to recover from the dark hole of depression after her injury and go on to establish a highly successful career as a globally recognised yoga teacher.  Koya has recently published her book, Let Your Fears Make You Fierce.

Koya maintained that discipline incorporating mindfulness practices leads to freedom because it releases you from negative self-talk and fear that depletes your energy and power and enables you to create the life you want and to make a difference in the world.  She recommends a daily routine incorporating mindfulness practices in the morning and at lunch time.  Koya suggests starting your morning practice before you become lost in, and stressed by, your email, text messages or your news channel.  I have found this approach essential to sustain my daily practice of researching and writing this blog.  Koya’s suggestion concerning a lunch-time daily practice is designed to break down the accumulated stress of the morning.

A daily routine of mindfulness practices

Koya described her daily routine that incorporated several mindfulness practices.  Her recommendation is to develop your own rituals to create a daily routine that suits your preferences but engages your body and mind to reinforce your mind-body connection and tap into your life force.  Some of the elements that make up Koya’s routine are as follows:

  • Breathing meditation – Koya begins each day with several breathing meditations, some involving slow, deep breathing, while others require quick, sharp exhalations.  These breathing exercises clear away fear and anxiety if you envision the outbreath releasing you from their hold.  The in-breath is envisaged as drawing in energy and power.
  • Movement – yoga is Koya’s preferred choice of movement; other people may prefer Tai Chi or similar meditation-in-motion practice.  Her YouTube© channel provides videos offering training in several yoga poses for different levels of practitioners, along with inspirational videos on holistic health practices.
  • Connect to nature – there are numerous ways to connect to nature and enjoy its energising and healing benefits.  For example, you can be mindful of the breeze, cloud formations, the movement of birds and butterflies and the sight of rivers, oceans or mountains. 
  • Visualisation – the focus here is to visualise a positive, ideal future to replace negative perceptions about the past or present or a fearful future.
  • Writing a gratitude journalgratitude has numerous healing benefits and serves to replace fear with hope, envy with appreciation and apathy with energy.  It also blocks out negative self-evaluations and diminishing judgments about self-worth.  Writing itself reinforces and deepens insight, leading to growth and development.

Koya maintains that the discipline of a daily routine incorporating mindfulness practices enables you to set up your day so that it works for you, not against you.  She argues that if you establish a daily ritual for your mindfulness practice you will “put yourself in a higher state of vibration”, your energy will flow more fully, freed from the blockages of fear and anxiety.

Reflection

The discipline of daily practice is difficult, but the rewards are great.  It requires forgoing some things and making space in our lives to enrich it in a holistic way.  As we grow in mindfulness through these diverse mindfulness practices and the discipline of a daily ritual, we can restore our energy and motivation and experience freedom and success.

____________________________________________

Image by NickyPe 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.