Living in the Light of the Lessons from Death and Dying

Frank Ostaseski in an interview with Rheanna Hoffmann about death and the process of dying, mentioned his book based on his experiences of being with a thousand people as they died.  His book, The Five Invitations: Discover What Death Can Teach Us About Living Life Fully, provides five principles or guides for living life with integrity, meaningfully and in alignment with our true purpose.  Frank was the co-founder and director of a thousand-bed hospice, so his book is based on lived experiences and real stories of how people faced death, as well as the distillation of the “wisdom of death” from these deeply personal and moving experiences.

Frank maintains that death is the “silent teacher”, imparting understanding and wisdom about how we should live.  He expounds his ideas and principles in a number of recorded podcast interviews, including What Can Death Teach Us About Living Mindfully. His recoded talk at Google focused on his book through the theme, Inviting the Wisdom of Death Into Life.   A succinct explanation of the principles in his book, which he describes as “invitations to living”, is provided in his 26-minute edited interview with Steve Heilig of Palouse Mindfulness.

The five invitations to living learned from the dying

Frank emphasises that these invitations to living have been taught to him by the dying and by compassionately helping many hundreds of people with the process of dying.   Understanding the following five principles and putting them into practice enables us to live life fully and mindfully:

  1. Don’t wait – we assume that life will go on as it always has, that our health, wealth and relationships will persist into the future.  If nothing else, the Coronavirus should disabuse us of this belief and the associated perceptions.  There is a tendency to put off changing the way we live because of this belief in continuity.  However, living is precarious, nothing is certain.  We can become absorbed in the busyness of life and put off any change – avoiding the need to slow down and really experience life and relationships.  We can spend so much of the day planning our next activity or sequence of events. Frank maintains that we are reticent to fully “step into life” – “waiting for the next moment in life, we miss the present”.  Frank urges us not to wait till our death to find out the lessons of dying.
  2. Welcome everything, push nothing away – whether it’s grief, loneliness, boredom or suffering, there is a lesson to learn if we don’t push away the feelings, emotions and thoughts that pervade our life.  Frank suggests that we should welcome grief and fear and difficult feelings because these “moments” of discomfort are pivotal in our life for developing sustainable personal change, if we fully face them.  He spoke of the grief he experienced working with the dying and how he adopted meditation, bodywork (the touch of a practitioner on a source of physical pain in his body) and holding and rocking newly born babies (a life-affirming activity) as a way to face the full emotional, physical and mental experience of grief – it’s as if he ritually experienced the life cycle of birth, living and dying as a way to manage his overwhelming grief.  
  3. Bring your whole self to the experience – Frank made the point that in his work with the dying, the part of him that was most helpful was his vulnerability and helplessness because it acted as an “empathetic bridge to their experience”.  These “weaknesses” became his strengths and enabled him to be fully present to them, to be-with-them.  He has stated previously that authentic presence and compassionate listening are healing and supportive of people’s transition in both the challenges of living and of the dying process.  He asserts that none of us is perfect but that we can bring our whole self to whatever we are experiencing – leaving no part of our self out of the interaction.
  4. Find a place of rest in the middle of things – we can find a place to rest amidst the turmoil and tenuousness of life and despite overwhelming emotions that beset us.  The “place of rest” could be a breathing exercise, a ritual, mindfulness practice or reconnecting with nature.  Finding such a “place” is critical as a self-care approach for healthcare professional, particularly in these challenging times. Rheanna Hoffmann, who volunteered to work in the Emergency Department of a New York Hospital during the height of the Coronavirus, stated that this principle, explained in Franks’ book, helped her deal with the exhaustion, grief and overwhelm she experienced in helping suffering and dying patients while working under unimaginably difficult conditions. Frank also recounts the story of how he helped a woman to find a place of rest who was dying and experiencing extreme difficulty breathing, a struggle to breathe exacerbated by fear.  He asked her, “Would you like to struggle a little less?”  He then helped her to put her attention to the gap/pause in her breathing and began to pace her by breathing in and out with her.  He reports that “fear left her face” and she died peacefully.  Frank pointed out that none of the conditions had changed for her (including difficulty with breathing), only her relationship to her experience of dying.
  5. Cultivate a don’t know mind – this is not designed to encourage ignorance.  Frank quoted a Zen saying, “Ignorance is not just ‘not knowing something’ but the right thing”.  Ignorance is knowing the wrong thing and insisting on its truth and universality.  The principle is not about accumulating information (the “what”) but cultivating a mind that is “open, receptive and full of wonder” – a mind that is curious and pursues the truth and understanding in everything.  Frank suggested that we should talk with our children about death and, in the process, learn from them (not tell them).  He recounts his experience as a Director of a pre-school when he organised for the children involved to go and collect dead things in the woods nearby.  He marvels at the insight of the children and their perceptiveness.  They had been discussing the theme of endings becoming beginnings, e.g. a caterpillar becoming a butterfly, when a four-year old girl said, “I think the leaves on the trees are very, very generous – they fall and make room for new leaves”.  Frank maintains that a “don’t know mind” is fluid and flexible and “infused with a deep interest to know” and to know what is true right now.

Reflection

Frank’s approach to fully facing all that life presents (both discomfort and joy) is in alignment with Jon Kabat-Zinn’s concept of Full Catastrophe Living and Frank’s personal process for handling his grief accords with Deepak Chopra’s recommendation that we adopt a ritual to symbolise our release from the stranglehold of grief.

Frank epitomises in his life and work what he advocates through his talks and video podcasts.  He pursues a life that is meaningful and purposeful.  For example, in addition to his book and public presentations sharing his knowledge and experience of the dying process and its lessons, he has established a creative approach to educating end-of-life carers through the Metta Institute.  His words and actions manifest a life of integrity, compassion and wisdom.

Steve Heilig, the person who interviewed Frank in one of the video podcasts mentioned above, has also found a way to live a life full of meaning and purpose.  One of his many mindfulness endeavours has been to collect resources and permissions from leading mindfulness practitioners, including Jon Kabat-Zinn, to enable him to provide a free, 8-week, online course in Mindfulness-Based Stress Reduction (MBSR).

As we grow in mindfulness, by employing the five principles that Frank espouses, we can live our lives more fully and expansively and truly aligned to our energy and purpose.  We can find our expansiveness and spaciousness which Frank evidenced with people who were dying – their capacity to find the personal resources to face their fear and death despite their belief that the challenge was beyond them.   We can also become a calming presence to others who are experiencing difficulties as we progressively overcome our own reactivity. If we develop the discipline of the daily practice of meditation, we can live in the light of the lessons of dying and death.

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Image by mostafa meraji 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.

Turning Fear into Resilience in the Time of the Coronavirus

Rick Hanson recently produced a Being Well Podcast focused on Fear in the Time of the Coronavirus.  He provided strategies to deal with fear (both rational and irrational) and to convert fear to resilience by drawing on our inner resources – determination, true grit, courage and creativity.  Rick is the author of Resilient: Find your inner Strength and provides numerous resources on his website to help us develop resilience, wisdom, happiness and mindful relationships.  

His emphasis is on building personal agency.  With the Coronavirus impacting every facet of our lives and reducing our sense of control over our home and work environment, we are experiencing a loss of our “sense of agency”.   We often try to redress this lack of a sense of agency by adopting ineffective ways to regain control over our environments, e.g. panic buying of water, toilet paper and sanitisers.  We can feel helpless and, in consequence, resort to ways of coping that result in misplaced and unproductive effort.

Anxiety can operate on a number of dimensions – e.g. unhelpful or useful anxiety.  At the extreme, we can be too anxious (disabled by our fear) which is unhelpful and harmful to our mental health, overall wellness and our relationships.  Useful anxiety, the mind’s warning system, can create a sense of urgency/intense focus and stimulate constructive action and a strong sense of agency which, in turn, cultivates resilience.  Alternatively, we can be consumed by our sense of helplessness and end up “marinating in it” – to the point where we experience depression and the associated inertia.

Turning fear into resilience

Rick suggest three processes you can adopt to move from helplessness to a sense of agency and personal resilience.  The basic steps involve:

  1. Being fully with your current experience – facing your difficult thoughts and emotions and the reality of the challenges both present and ahead.  This means naming your feelings (such as anxiety, pain, fear, frustration) and being with them, not denying them out of a need to appear totally in control.  It means not giving into your “shoulds” that come with your absolutes.  It is human and normal to be anxious and fearful when confronted with the reality of the Coronavirus.  The choice lies in deciding whether to maintain a sense of helplessness or to move towards a sense of agency and control.
  2. Release thoughts and emotions that are harmful – This includes letting go of obsessive thinking and the endless cycle of “what if” (catastrophising).  It means to treat our emotions as data informing us about a threat to our wellbeing.  We are more than our thoughts and emotions.  It means avoiding absorption with the latest media posts and news, when we cannot do anything about the reported information, or the situations involved.   The reporting is typically sensationalist, alarmist and distorted and is designed to induce fear and dependence.  Don’t sweat the news for your own personal welfare and mental health.
  3. Shift your attention to what would be beneficial for you and others you interact with or service – this means focusing on what you can do in the situation, given all the constraints that you are experiencing.  It means moving from inertness to being creative in the way you spend your time – finding things to focus on and do that are helpful to yourself, your family and those you interact with.  This could involve rethinking your workday, using online communication technology (such as Zoom) or reengineering your business (adopting take-away options, providing delivery services, or switching manufacturing to a much-needed resource in the current crisis, e.g. rum and gin distilleries producing bottles of sanitisers).  The oft-spoken saying – “necessity is the mother of invention” – is particularly true at this time.  The opportunity exists to use this time of social isolation, social distancing and business lockdown to develop new horizons and new skills.  Adopting activities that promote a positive mindset can be helpful here.

Tools to overcome unhelpful anxiety

Rick offered a range of suggestions that can enable you to overcome harmful anxiety and move to proactive action to do things that are beneficial for yourself and others.

  1. Use your breathing to calm your body – Rick suggests taking three breaths (exhalation longer than inhalation, giving a resting state of the body).  There are multiple ways you can use your breath to calm yourself and restore your equanimity, e.g. the somatic awareness approach recommended by Jill Satterfield or “breathing in time” suggested by Richard Wolf.
  2. Tune into your inner strength – revisit your determination, courage, and resilience to strengthen your inner reserves.  It can be helpful here to visualise success in your adaptive endeavours and/or reflect on past experiences where you have drawn on these personal strengths to overcome adversity or seemingly impossible challenges.
  3. Social support – appreciating the care and support that others show towards you, including your partner, family, friends and colleagues.   It also extends to caring for others and engaging others in the process of caring and providing social support to the less fortunate.
  4. Plan and act – appraise the situation and plan some action, however small, that will move you forward.  Rick reinforces the view that “action forces out anxiety”.  Positive action can change our mental state.
  5. When you feel okay, internalize the feeling – we tend to take it for granted that we will feel okay.  However, in times of stress and uncertainty, it is important to notice when you are feeling okay and internalise this feeling of coping well to strengthen it.  This positive self-feedback builds self-efficacy which means that you are building up your belief in your capacity to manage stressful situations.

Reflection

Fear can be disabling if we let it grow unabated.  It is natural to feel anxiety and fear when things are so uncertain, and everything associated with our normal life seems out of our control.  Fear, however, can be harmful unless we look at it fully in the face and understand what it is telling us about the situation we find ourselves in.  There are ways to calm our mind, emotions and our body if we choose.  There are also constructive things that we can do to manage our situation and our emotional response.  As we grow in mindfulness and self-awareness, we can turn fear into resilience by being able to regulate our response and draw on our inner strength to meet the challenges with determination, courage and creativity.

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Image by JamesDeMers 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: Providing A Choice of Anchors

David Treleaven recently published a book on Trauma-Sensitive Mindfulness. The book enables mindfulness trainers to recognise a trauma-affected individual, provide appropriate modifications to their mindfulness processes and avoid aggravating the individual’s trauma experience.

David argues that two factors are foundational to trauma-sensitive mindfulness, (1) choice and (2) anchors.  He observes that people who are trauma-affected have experienced an unwanted negative event that endangered them, a total loss of control over the situation and a lack of agency (capacity to influence the outcomes).  Providing choice, especially in relation to anchors, is critical for the welfare of the trauma-affected individual – it avoids reactivating the sense of helplessness associated with the traumatic event and reduces the likelihood of triggering a painful “body memory”.

Providing a choice of anchors – internal sensations

An anchor enables an individual to become grounded in the present moment despite being buffeted by distractions, negative self-stories or endless thoughts.  The choice of an anchor is a very personal aspect of mindfulness – it relates to an individual’s preferences, physical capacity and emotional state.  An anchor enables a person to experience ease and emotional stability.

Jessica Morey, an experienced teacher of trauma-sensitive meditation, begins a meditation training session by offering participants a choice of three internally-focused anchors – a bodily sensation, attention to sound within their immediate environment (e.g. the “room tone”) or a breath sensation (air moving through the nostrils, abdomen rising and falling or movement of the chest).

Participants are given the opportunity to try out these different anchors over a five-minute period and to make a choice of an anchor for practice over a further period.  Providing this choice of anchors avoids locking individuals into a mindfulness process that can act as a trigger for reexperiencing trauma, e.g. sustained focus on breathing.

Alternative anchors – external sensing

David notes that the five senses offer further choices of anchors – in addition to the internally focused anchors suggested by Jessica.  The senses enable a participant in meditation training to focus on some aspect of their external environment:

  • Hearing – tuning in to the external sounds such as birds singing, the wind blowing or traffic flowing past.  The downside of this approach is that it may trigger our innate tendency to interpret sounds and this may lead to focusing on a particular sound – trying to identify it and its potential source. So, this may serve as a distraction pulling us away from experiencing (the “being” mode) to explaining (the “thinking” mode).  The aim here is to pay attention to the experience of hearing, not to focus on a single sound. Sam Himelstein has found that listening to music can be a very effective anchor for a person who is in a highly traumatised state – choosing music that aligns with the individual’s musical preferences can serve as a powerful anchor.
  • Touch – a trauma-affected person could have an object, e.g. a crystal or a stone, that provides comfort and reassurance and enables them to become grounded in the present moment through the sensation of touch.
  • Seeing – taking in the natural surroundings, e.g. by observing closely the foliage of a tree – its colours, shape and texture or observing the patterns in the clouds.

Other options include sensations of smell or taste.  However, in my view, these tend to be less neutral in character and can re-traumatise a trauma-affected person.

David Treleaven offers a wide range of resources to help meditation trainers build their awareness, skills and options in the area of trauma-sensitive mindfulness (TSM).  These include an online training course, interview podcasts, a TSM Starter Kit (incorporating an introductory video and a comprehensive “TSM Solutions Checklist”) and a live meetup of the TSM Community (registered members of a community of TSM-aware practitioners).

Reflection

As we grow in mindfulness through meditation, research and reflection, we can become more flexible about how we offer mindfulness training.  A trauma-sensitive approach to mindfulness requires an awareness of the manifestations of trauma and post-traumatic stress disorder (PTSD), identification of different sources of anchors and the willingness and capacity to offer participants the choice of an anchor and an approach to mindfulness.  This means that we need to move beyond our own fixation with “meditation logistics” and be flexible enough to offer trauma-informed mindfulness practices.

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Image – Trees on the foreshore, Wynnum, Brisbane

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

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

Reflections on an Action Learning Intervention

In my previous post I described an action learning intervention undertaken by Dr. Rod Waddington to overcome a toxic workplace within the education sector in South Africa.   What I would like to do now is share some reflections on this discussion.

Action learning intervention – overcoming narcissism

If we look at narcissistic managers, we can readily see that the underpinning values of such a manager are in direct opposition to those of action learning – the former involves destruction of agency, abuse, divisiveness, exclusiveness, resistance to ideas from managers and staff and an autocratic style of management.  Action learning, in contrast, involves increased agency,  mutual respect, collaboration, inclusiveness, openness to ideas from managers and staff and a participative style of management.

While the narcissistic manager creates divisiveness through blaming, favouritism and exclusiveness, action learning overcomes this “divide and conquer” approach through the power of collaboration built through mutual respect and inclusiveness.

The contrast in values described above reinforces the need to undertake an organisation intervention designed to embed a new set of values.  In the action learning intervention discussed previously, the participant managers undertook a “values advocacy campaign” – designed to replace the existing demeaning value set with values that enrich the working environment and nurture engagement, creativity and commitment.

Agency and responsibility

In an earlier discussion, I emphasised how agency supports mental health by giving people a sense of control over their work environment and how their work is done.  In a toxic environment, agency is destroyed through micromanagement and the pursuit of control over managers and their staff. Action learning, on the other hand, builds agency 

However, when you enable agency, managers have to take up the responsibility that goes with it and this requires conscious effort to build managerial confidence.  Action learning is one way to do this.  Evaluations of action learning programs consistently demonstrate that managers grow in confidence about their authority and their capacity to exercise their responsibility and to be accountable.

In the action learning intervention discussed previously managers moved from a state of helplessness to being more assertive and proactive – thus demonstrating their increased sense of responsibility and empowerment.

In these reflections, I have focused on the need to address the differences in values between action learning and narcissistic managers who create a toxic environment.  In the next post, I will explore how mindful meditation could be integrated into the action learning intervention to grow mindfulness and enhance the outcomes from the organisational intervention.

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

Image source: courtesy of Ippicture on Pixabay

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