let go – Grow Mindfulness

Achieving Flow through Preparation, Focus and Attention

In an earlier post, I talked about our loss of attention through the “fire hose” of continual information dissemination and the incessant temptation of social media. I mentioned that one of the costs of this overload and overwhelm is a loss of the capacity to achieve “flow” – a state of total immersion, energizing involvement and continuous enjoyment when undertaking a meaningful endeavour.

On reflection after writing this post, I realised that I achieve flow in two arenas of my life, one resulting in the intermittent experience of flow and the other involving a sustained flow experience – also known as “being-in-the zone”. The two arenas of my life where I achieve some degree of flow are (1) playing social tennis and (2) researching and writing this blog.

Achieving flow while playing social tennis

What I have found while playing social tennis is that I experience periods of “flow”, sometimes during a set and other times during a point. My “preparation ritual” includes Tai Chi and this enables me, among other things, to focus on my opponent hitting the ball, observing the spin and trajectory of the shot, noticing the location of other players and choosing a return shot that takes into account this focused information. Invariably, when I make a mistake, it is because I have been distracted by what is going on at other nearby courts (e.g. coaching lessons), resulting in my losing attention.

My experience of flow while playing social tennis is episodic – with one exception many years ago when I achieved the experience of being-in-the-zone over two complete sets. This early experience involved a sustained sense of flow with heightened enjoyment as a result of my seemingly, easy competence with all tennis strokes – e.g. serve returns on forehand and backhand, lobs, smashes and serving (including a second serve ace which shocked me and my opponent).

Normally, however, I experience flow during tennis when I play a particular point during a game. It can involve a long rally, a well-placed drive or a winning volley. Sometimes, I play a shot that my opponents/partner marvel at, e.g. a half-volley drop shot or a half-volley backhand lob diagonally across the court when both opponents are at the net. In these circumstances, my body is reacting instinctively, not consciously, and I am playing a shot that I have neither been taught nor have practised. This experience is often described as achieving “unconscious competence” – you don’t have to think about shot making, it just comes naturally without any conscious intervention. I attribute this instinctive response and the episodic experience of flow to my remote preparation (many years of playing and practising tennis) and my proximate preparation ritual which involves Tai Chi.

Achieving flow while researching and writing

I can relate to Johann Hari’s experience of achieving flow when researching and writing. Johann described this in detail in his latest book, Stolen Focus: Why You Can’t Pay Attention. I started researching and writing the Grow Mindfulness Blog in July 2016. I have now written more than 660 blog posts – on my calculation, in excess of 350,000 words. I started out having difficulty writingmore than 400 words. Now I find I have to discipline myself to keep each post to around 1,000 words or less (with the exception of top-of-the-head posts like this one). I find writing my blog posts easy, enjoyable and productive (I can use some of the material in my manager development workshops). I lose all sense of time and can easily create a blog post non-stop for 2 to 3 hours (I have to discipline myself to take a break after an hour). This indicates that when writing my blog posts I can achieve flow or be lost “in-the-zone”.

I think two core things have contributed to my ability to achieve flow while researching and writing the blog. Firstly, I have chosen a focus for the blog – mindfulness – that has become a massive area of development worldwide – in health, business, education, sports and community. There is now an endless stream of podcasts, research papers, articles, blogs, online conferences/summits, and readily accessible mindfulness practices such as tradition-based meditations and mantra meditations. My research area, growing mindfulness, is a treasure trove of ideas and practices and endlessly rewarding. Each “upturned stone” reveals a new area for exploration.

Secondly, besides the limitless resource material available for research and developing my own practice, I have unconsciously instituted what Johann describes as the three pre-conditions for achieving flow – adopting a single focus, pursuing meaning and extending myself (through acquiring and sharing new knowledge and mindfulness practices). I have to use discipline to maintain my particular focus for a blog post when researching because of the volume of material available ( I draw on a skill I developed when researching and writing my PhD – noting down for later research ideas or resource people that are interesting but not directly related to my focal topic). I also learnt a couple of years ago that, if I wanted to get into flow and stay in flow, I had to avoid reading my email before or during the process of writing (removing another possible source of distraction). One think that does help my focus during writing is music, either specific Mozart music for concentration or mantra meditations by Lulu & Mischka.

Hugh Van Cuylenburg mentions a further pre-condition for achieving flow – a preparation ritual -which he describes in his book, Let Go. I have adopted this practice for my writing endeavours (as well as my social tennis). I often do my research – listening, reading or trying a meditation practice – as part of my preparation ritual. This gives me a flow of ideas. I will then “sleep on it” overnight and let my subconscious mind go to work to identify connections and expand on the ideas. I write my blog post the following morning (I am a “morning person” – mornings are when I am most productive). In this way, I am able to produce connections to previous posts I have written and/or researched, my past and current experiences, topical information, excerpts from novels I am reading, and conversations I have had. These connections “just come to me”.

Reflection

In addition to the proximate preparation rituals I adopt for playing tennis and writing my blog, I also engage in regular mindfulness practices, including Tai Chi and different forms of meditation (including mantra meditations). These practices also extend to mindful eating and “mindful waiting”. In this way, I try to develop what George Mumford describes as a “mindfulness mindset” – achieved through adopting a variety of mindfulness practices appropriate to particular settings and time available. These can incorporate “micro-practices”, forming part of a self-care plan. As we adopt regular mindfulness practices, we can grow in mindfulness and achieve the realisation of flow in various arenas of our life and our different endeavours. This can enhance our happiness and sense of who we are and contribute to achievement of our life purpose.

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Image by 춘성 강 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.

Take the Next Step to Your Life Purpose

Kute Blackson, presenting during the 2021 The Best Year of Your Life Summit, spoke energetically and insightfully about following your life purpose. His inspirational video podcast was very well received because of its practical and down-to-earth character. People could relate to what he was saying irrespective of their stage of life and their level of clarity about their life purpose. On his website, Kute offers free video training on how to find your purpose.

Key messages

In the video presentation for the Summit, Kute provides several key messages to enable us to be free of negative self-talk and self-doubt and to take the next step for finding and following our life purpose:

Overcome the lies we tell ourselves: Kute suggests that we lie to ourselves to prevent us from taking a step into the unknown. Fear of failure causes us to think of all the things that might go wrong and we take these as givens. As a result, we tend to cling to our comfort zone and procrastinate, and so we fail to take the next step on the road to our life purpose.
Challenge expectations: sometimes what holds us back from realisation of our life purpose are the expectations we place on ourselves or that others, such as our parents, place on us. Kute tells the story of how he tried to live up to his father’s expectations that he become a preacher only to find it was not aligned to his heart’s purpose. He left his father’s ministry to move to Los Angeles with two suitcases and the courage to move beyond other peoples’ expectations. He found his life purpose in helping people to transform their lives by finding their life purpose that aligns with their true self and deeper inner life (what he describes as “soul”).
Let go of the need to know: Kute encourages us to let go of the need to know everything – what will happen if we start on the path, how we will manage if difficulties arise, what we will say and do in particular circumstances. He argues that we do not need to know everything about where our life choices will take us – we need to “trust our soul”, our inner conviction of what we are meant to do and contribute to the welfare and wellness of others. Kimberly Snyder reminds us that we are more than we think we are.
Be conscious of the pain of not taking action: Kurt encourages us to be fully aware of the pain and suffering that we experience if we fail to take action to align with our true purpose (e.g., leave a job or a role and/or begin a new endeavour). Sometimes we hide from this pain and attribute it to what we have to put up with. The pain of not being aligned with our true purpose can take many forms including physical illness (e.g. headaches and fibromyalgia), boredom, a sense of ill-ease, or other emotional reactions. Kute strongly believes that we need to be honest about this pain of inaction as well as face up to the fear that holds us back.
Don’t wait for clarity about life purpose: people can spend their whole life trying to formulate their life purpose with perfect clarity, only to take no action towards realising it. Kute argues that our life purpose will be slowly revealed as we live our lives. If we realise the potential of the present moment and focus there, rather than a idealistic or unrealistic future, we will begin on the path to our purpose. He describes this as “living into life’s purpose”.
Take the next step: Kute maintains that our life purpose unfolds as we live each moment fully. Everything we experience is preparation for our life purpose, including the challenges and difficulties we experience as well as the highs. He encourages us to take the next step in line with the direction of our purpose – “even when you don’t know where you are going”. He suggests we “trust our innate intelligence” and contends that that our soul is pulling you when you “move in the direction of your joy, of what lights you up, of what you love”. So, his exhortation is to set out on the journey of following our life purpose by aligning with what is joyful, energising and rewarding in our life. He contends that “life reveals the next step in the process of living”.

Reflection

Kute asks us to reflect on a number of questions:

What gives you joy?
What are your core skills?
What is stopping you from taking the next step to achieve alignment with your joy and your skills?

At the heart of Kute’s approach is encouragement to surrender – surrendering to our inner voice. He explains this process in his book, The Magic of Surrender: Finding the Courage to Let Go.

Lulu & Mischka capture the essence of this process in their mantra meditation, Metamorphosis from their Horizon Album:

Don’t give up, keep letting go, simply show up, surrendering to the flow

Let yourself be broken, fall into pieces, Trust in the process, your metamorphosis

Let yourself be broken…stop resisting. Relax into this moment, healing unfolding.

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Image by John Hain 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.

Being in the Zone – Away from Social Media

Hugh Van Cuylenburg, in his book Let Go, encourages us to let go of expectations, fear of failure, shame and “addiction to social media”. Hugh maintains that social media and related devices such as smartphones are creating “planet-wide chirping, beeping, vibrating, pixilated opioid”. The addiction to social media and these devices has intensified with the pandemic and associated lockdowns and other movement restrictions. Hugh draws on the work of Stanford addiction expert, Professor Keith Humphreys, to suggest that nowadays we need to take a “digital detox” for our personal productivity and mental health.

Hugh is adamant about the need to break the social media addiction not only for its adverse effects but also for its opportunity costs. Research has shown that social media addiction, and/or obsession with the news, can lead to unhealthy comparisons, depression, loneliness and cyberbullying. Performing artists Missy Higgins and Tina Turner have both spoken about the adverse effects on their life as a result of being addicted to social media and being unable to handle the negative comments and criticisms.

Hugh points out that one of the opportunity costs of social media addiction is the inability to access higher levels of productivity and happiness. He discusses the concept of “flow” or “being in the zone” as a form of heightened focus, immersion and productivity, producing extraordinary levels of achievement and productivity. Achieving flow brings with it enhanced (rather than diminished) self-esteem, happiness, and the pleasure of realising high levels of competence. Hugh maintains that social media, with its manipulative and addictive character, is one of the greatest barriers to achieving flow.

Achieving “flow”

One of the features of flow is that when you are in the zone, time seems to stand still and you lose track of time. Hugh points out that this warping of our sense of time is described as “transient hypofrontality”, a condition that can last brief moments or hours. The transient nature of this condition in a flow context relates to the “temporary suspension of the analytical and meta-conscious capacities” of our explicit framework and system of knowledge capture and storage – in other words, the prefrontal cortex (our rational brain) gets out of the road of our intuitive, creative and spontaneous brain activity. We experience effortlessness in performance of a task or sporting activity, access our intuitive and creative capacities (without logical intervention) and achieve a level of competence that is rare for ourselves (and potentially for others). The flow experience enables us to act from a place of “unconscious competence” – a competence level typically achieved only after many hours of practice.

I recall one day playing a game of tennis at Milton with a friend who was a member of the McDonald’s tennis development squad. We had played each other regularly and tended to alternate as winners of sets. However, on this particular day that I experienced being in the zone, I won 6-0, 5-0 (he retired at this point). It was an incredible feeling – all my lobs would land on the baseline; my first serves were often unplayable; and I could effortlessly hit the ball down the line on either the backhand or forehand side. I was conscious of being in the flow and kept telling myself to enjoy it while it lasted (being such a rare occurrence for me). A characteristic of flow is the ability to focus without distraction and some of the benefits include heightened concentration, clear and unimpeded thought processes (no negative self-evaluation) and positive feelings such as happiness, joy, elation and gratitude.

Hugh suggests that to access the flow state more regularly we not only need to undertake a digital detox or break from social media and smartphones but also to develop a “preparation ritual” and utilise our “peak and productive times” (e.g. early morning for “Morning People” and late night for “Night People”). I find that mornings are the most productive time for me so I almost always write my blog posts in the mornings (I wrote a lot of my PhD in the very early hours of the morning before our infant children woke up). The concept of a preparation ritual needs further elaboration.

Hugh points out that one of the activities that enabled him to achieve flow was running. So he has a detailed warm-up ritual that takes about forty minutes and he finds that he slips into flow in the middle of his warm-up. My ritual for writing these blog posts involves firstly seeking cognitive input in some form, e.g. reading an inspiring article, listening to a podcast, participating in an online conference/summit or watching a video presentation (TED talks are a great stimulus). I will often make notes and sleep on the topic overnight. I find that my subconscious brain works overtime and in the following morning I often experience flow when writing my blog post – ideas come to me spontaneously; I have a framework to write to; and I “see” cognitive and emotional connections to other things I have written, read or personally experienced.

My preparation ritual for social tennis is the practice of Tai Chi – done on the day and a number of days beforehand. Besides developing my reflexes, balance and flexibility, this preparation reminds me to bend my knees, breathe consciously as I play a tennis shot and maintain my concentration. To use a phrase of Bessel van der Kolk, “the body keeps the score” – the Tai Chi practice is embedded in muscle memory so that, for example, bending my knees when playing a tennis shot can happen unconsciously. Body memory is very real – you can experience this when someone lowers the height of the driver’s seat in your car without advising you of the change, e.g. your very tall son (you go to sit down and find that you land on the seat with a thump as your body expects the seat to be higher – a similar experience happens when someone switches the location of the forks and knives in your cutlery drawer.)

Reflection

Taking time to experience calm and quiet away from social media increases our capacity to access flow and its attendant benefits such as creativity, happiness and fulfillment. As we grow in mindfulness, through reflection, meditation and mindfulness practices we can experience Calmfidence, achieve higher levels of concentration, and be in the zone more often.

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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.

Healthy Confidence or Superior Conceit?

In a previous post I discussed how mindfulness can be an effective antidote to narcissism, both in curbing our own narcissistic tendencies and managing the aftermath of a relationship with a narcissistic boss or intimate partner. I also highlighted the work of Rick Hanson who promotes healthy confidence to achieve an effective balance between needing to be seen as superior and developing a grounded but strong sense of self. Rick pursues this dilemma in his podcast titled, Confidence or Narcissism? One of our challenges in developing healthy confidence is to find effective role models – many of our leaders in government, business and sport have failed to resolve this dilemma in their public lives.

Superior conceit displayed by sports stars – defective role models

In the earlier blog post, I shared Bonnie Duran’s perspective on narcissism where she relates it to the Buddhist concept of superior conceit – the need to be “better than” or “superior to”. Bonnie explains superior conceit in one of her podcast talks titled, Conceit and Latent Torments.

There are many instances of elite sportsmen and sportswomen displaying superior conceit and related narcissistic behaviour. For example, narcissistic behaviours have been exhibited by international tennis stars who:

Abuse chair umpires and line umpires
Throw their racquets in disgust or anger and/or throw tantrums on the tennis court if things don’t go their way
Demonstrate a total lack of empathy or concern for the feelings of others
Boast about how much they have earned from tennis and their total asset worth (as if their financial resources are a measure of their personal worth)
Show a lack of respect for their opponents and/or tennis fans
Seek to win at any cost, even if this means cheating or bullying others.

Ash Barty – an effective role model for healthy confidence

Ash Barty has achieved more in one year (2019) than most tennis players (male or female) achieve in a lifetime. She reached World Number 1 ranking in June 2019 (and held it at the end of the year) and won the French Open, the Birmingham Classic, the Miami Open, and the WTA Women’s Finals – Shenzhen (after being runner-up at the China Open). Ash was the winner of a tour-topping 52 matches.

On top of these achievements, she has been awarded (in 2019) the Don Award (by Sport Australia Hall of Fame), the Women’s Health Sportswoman of the Year, and the ITP Fed Cup Heart Award (for outstanding courage and distinctive representation & commitment). The individual Don Award is for an Australian athlete “who, by their achievements and example over the last 12 months, are considered to have the capacity to most inspire the nation”. These awards recognise that in so many ways Ash is a role model, not only for sportspeople but all of us who aspire to achieve “healthy confidence” and its attendant rewards. Her status as a role model for other Indigenous women had been recognised in 2018 when she was named Australia’s first National Indigenous Tennis Ambassador.

Ash demonstrates healthy confidence through the following traits:

Resilience in the face of adversity and setbacks
Recognition of the need to take time out to achieve a better balance in her life and master self-management (she spent 18 months playing state-level cricket)
Respect for tennis opponents, officials and fans (a trait that is widely acknowledged and appreciated)
Empathy and compassion for others
Authenticity and humility
Amazing capacity to focus and sustain her concentration
Valuing and publicly recognising her support team.

Ash readily acknowledges the profound contribution of her mentor and mindset coach, Ben Crowe, in shaping her outstanding success. Ben observed that, in addition to the abovementioned traits, Ash demonstrates the following characteristics:

Acknowledges that there is strength in vulnerability, rather than needing to claim or pursue perfection
Recognises that she can “write her own story”, not accept habituated, negative self-stories
Has the ability to let go of the things she cannot control while maintaining focus on what is under her control
Does not let tennis define who she is, but pursues her true self and values depth of character
Is prepared to put in the hard work to achieve continuous self-improvement and excellence.

His insightful and revealing explanation of the underlying philosophy that he has been able to impart to Ash explains why she is an exemplar of healthy confidence.

One of the problems for us in trying to develop our own healthy confidence is that bad behaviour has dominated the attention of mainstream media, whereas Ash’s exemplary behaviour has been buried under the controversy associated with narcissistic behaviour displayed by some international tennis players. Kate O’Halloran, writing for the ABC, expressed the hope that Ash’s French Open win will turn the spotlight more on “an exemplary sportswoman whose respected demeanour and success” has failed to attract the media attention that it deserves.

Reflection

There are some very profound lessons for us in the philosophy and behaviour of Ash Barty and some ideas about how we might develop our own healthy confidence. However, we should be careful of joining the chorus to criticise the narcissistic behaviour of individual international sports stars while indulging in narcissistic tendencies ourselves.

We can ask ourselves when the last time was that we made a point of highlighting our qualifications or the nature and breadth of our experience when meeting someone for the first time? When did we attempt to outdo someone else’s story (about the drama we experienced, the places we have seen or the achievements we have realised)? How often do we interrupt others’ conversations to focus attention on ourselves? When have we thought that our car/house/dress attire is better than that of someone else’s? Do we ever measure our personal worth in terms of the assets we have or the importance of our job? As we grow in mindfulness, we can become progressively more aware of our own narcissistic tendencies and begin to develop a healthy confidence and deep sense of our real self.

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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-Informed Mindfulness: Relationship Building through Music

Sam Himelstein has developed several basic principles and a series of guidelines to assist mindfulness teachers to sensitively work with people who are impacted by trauma. While these principles have been developed over more than a decade working with trauma-impacted teens, the principles and guidelines are also relevant to anyone working with adults who have experienced trauma.

Relationship building through music

In his podcast interview with David Treleaven, Sam discussed a particular case that was a primary catalyst to the development of his principles and guidelines. He provides a more detailed discussion of the case in his blog post, Trauma-Informed Mindfulness with Teenagers – 9 Guidelines. The case involved a 17-year-old high school student, Jeanette, who had experienced a traumatic childhood with many categories of traumatic events in her life, including drug addiction of her father. She had approached Sam, a registered psychologist, for help with her trauma-related issues.

During initial psychotherapy treatment, Sam was helping her to locate her estranged father so she could establish a connection with him. However, before this reconnection happened, the young woman learned that her father had died from a drug overdose. This intensified her trauma and when she presented at Sam’s clinic after the death of her father, she was unable to talk about her father, follow a line of discussion or formulate coherent sentences. Sam described this in terms of “her brain down regulating”.

Sam’s first principle – “do no harm” – came into play as he realised that getting her to talk would take her outside her window of tolerance. As he knew about her interest in music and her favourite genre, he intuitively realised that listening to music that she liked would enable her to establish some degree of equanimity, build trust and reinforce the relationship through a shared pleasant experience.

As they listened to the music together, she slowly began to move her head in line with the beat and rhythm of the music. Then, she began to talk. Sam described the effect on Jeanette of listening to the music as regulating her central nervous system, bringing her back within the window of tolerance and enabling her to access her language ability so that she could express her emotions such as anger, grief and sadness.

Sam had realised that while Jeanette was positive about the utility of mindfulness in the context of therapy, “conventional talk therapy or mindfulness meditation wasn’t going to work”. This music intervention was in line with what he described as practising an INCRA, an “inherently non-clinical relational activity” that is not a therapy technique in itself but effectively builds the relationship. Sam discusses case studies where he has used INCRA in a clinical setting with teens in his forthcoming book, Trauma-Informed Mindfulness for Teens: A Guide for Mental Health Professionals.

Reflection

As we grow in mindfulness through meditation and reflection, we can better access our intuition when working with or training people who have suffered trauma. Being present to the person needing help will enable us to let go of conventional, trained responses and be open to activities that are non-clinical in nature but develop the relationship – the foundation for all helping. Trauma-informed mindfulness, then, involves not only sensitivity to trauma-impacted people but also the flexibility to depart from habituated responses or processes. Mindfulness helps us to tap into our innate curiosity and creativity.

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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-Informed Mindfulness: Guidelines for Effective Helping

Sam Himelstein, in a podcast interview with David Treleaven, discussed the principles for teaching mindfulness that he has developed over more than 12 years working with teens impacted by trauma. His principles and related guidelines have relevance for anyone using mindfulness to help people who have experienced trauma.

Besides his discussion in the interview mentioned above, Sam provided a blog post that addresses the guidelines explicitly. The principles and guidelines (together with examples from real cases, teaching material and practical exercises) are explained in depth in his forthcoming book, Trauma-Informed Mindfulness for Teens: A Guide for Mental Health Professionals.

Guidelines for effective helping of people impacted by trauma

The guidelines developed by Sam Himelstein provide clear and consistent actions that can be taken by anyone helping people impacted by trauma:

Do no harm – this is a fundamental guideline informing the others. Through research, study and practice of trauma-informed mindfulness practice, we can be more aware of potential harm and have the tools to do the best we can to avoid further harming the person suffering from trauma. Sam mentions two resources that he draws on, The Meditation Safety Toolbox and Chris Willard’s Guidelines for Ethical Teaching of Mindfulness.
Avoid prescription about “meditation logistics” – people who are impacted by trauma are often unable or unwilling to start with formal meditation. Sam urges us to avoid being inflexible through insisting on a set posture or closed eyes when initiating our helping interaction. This requires letting go of the structural prescriptions of our own meditation training. It is important to recognise that the people we are helping will be in a “different space” but can still develop mindfulness (inner and outer awareness) with processes other than formal meditation. We need to acknowledge that mindfulness is more than just meditating.
Establish safety – it is critical that the person we are helping feels safe. If they do not feel safe, they may experience re-traumatisation. In addition to physical safety, this involves relationship and emotional safety through developing trust, being authentic and being prepared to modify our approach to suit where the person is at. A more involved aspect of safety is what Sam calls cultural safety developed through “intersectional awareness”. This requires an awareness of our implicit biases when dealing with people who have characteristics different to our own, e.g. gender, ethnicity, religion, age, sexual preference, disability or “class”.
Employ somatic practices first – this involves recognising the role of body memory in trauma and being cognisant that cognitive approaches commenced too early in the intervention can exacerbate the situation for the trauma-affected person. Sam indicated that he often uses deep breathing exercises and basic somatic meditations.
Understand the “window of tolerance” – relates to a personal zone within which a person is able to effectively employ their cognition to “receive, process and integrate information”. If a person is outside their window of tolerance than are unable to engage effectively in talking, telling stories or undertaking meditation practices. Sam suggests that a sign of this “intolerance” is the person’s inability to use language, e.g. unable to formulate complete sentences or follow a line of discussion. He recommends the book Trauma and the Body, as a resource for understanding the “window of tolerance” and learning about somatic approaches to trauma healing.

Reflection

As we grow in mindfulness through meditation practices, research and reflection, we can develop our awareness and understanding of the sensitivity of trauma-impacted people to formal meditation. This requires that we become more aware of the “window of tolerance” and develop our capacity to pay attention to the signs that someone we are working with is not coping with our processes. Associated with this, is the need to build the relationship through establishing safety and trust. Employing somatic approaches will be more effective if we have experienced their utility ourselves as part of our own mindfulness practice and experience. The more mindful we become, the better we will be able to help people impacted by trauma – for one thing, we will be able to let go of our assumptions and become more aware of our biases.

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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.

Meditation for Letting Go

Sometimes we can become consumed by anger and be captured by the thoughts, emotions and bodily sensations that accompany anger. Meditation provides a way to let go of anger and its associated ill-effects.

The catalyst for your anger may be that someone did or said something that you considered unfair. It may be that what was said or done frustrated your ability to meet your goal of helping other people to achieve something important. You could feel aggrieved that the thought, effort and cost that you incurred for someone were unappreciated and/or devalued. It could be that comments made by someone else are patently untrue or distort the real picture of your involvement.

The harmful effects of sustained anger

The problem with anger is that it is such a strong emotion, that we tend to hang onto it – we do not let it go. We might ruminate endlessly on what happened, providing justifications for ourselves – our words and actions. We could deflect the implied criticism by denigrating the other person’s intellectual capability or perceptual capacity. We could make assumptions about their motivation and even indulge in conspiracy theory.

An associated problem with indulging in angry thoughts and sensations is that it harms both us and our relationships. We are harmed because the negative emotions consume mental and emotional energy, distract us from the present moment (and all that is good about the present) and destroy our equanimity.

Indulged anger can lead to retaliation that harms the relationship with the other person. It can also contaminate our relationships with other people who are important to us such as our partner, a friend or our children. As a result of our sustained anger, we may appear aloof, critical, grumpy or unsympathetic to these important people in our life.

A meditation for letting go

Diana Winston offers a meditation podcast on letting go. She emphasises the fact that when we indulge a strong emotion like anger, the bodily manifestation of this can be experienced as tightness, tension or soreness – a physical expression of holding on. We can even experience shallowness of breath as we hold the negative emotions in our bodies.

The first level of release through meditation is to focus on your breath – the in-breath and out-breath. This mindful breathing can be viewed as letting go with each out-breath, releasing the pent-up thoughts and emotions that make you uptight.

As you progress your meditation and begin to restore some semblance of relaxation, you can then address the “holding on” in your body. Through a progressive body scan, you can identify the parts of your body that are giving expression to your anger – you can physically soften the muscles (facial, back, shoulder, neck or leg muscles) that have become hardened through holding onto your anger.

Once you have become experienced in meditation, you can then begin to reflect on your response to the negative trigger that set you off. This opens the way to look at how you responded and whether there was an alternative way of responding other than defensiveness or attack (flight or fight). You might discover (as I did recently) that active listening would have achieved a better outcome, an improved level of mutual understanding and reduced stress generated by angry thoughts and emotions.

Taking this further, you could explore a powerful mindfulness meditation that can help you overcome ongoing resentment by enabling you to put yourself in the position of the other person to appreciate how they experienced your interaction – to understand their perspective, their feelings and their needs in terms of maintaining their identity (their sense of self-worth, competence or reliability). The Search Inside Yourself Leadership Institute (SIYLI) recommends this meditation practice for handling residual emotions and resentment resulting from a conflictual interaction.

As we grow in mindfulness through meditation and reflection we can practise letting go of anger and other negative emotions by focusing on our breath, bodily sensations, emotions, thoughts and behaviour in an interaction. Through the resultant self-awareness, we can improve our response ability. By exploring the interaction experience from the position of the other person, we can also increase our motivation and our options to behave differently for our own good and that of the person with whom we have interacted.

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

Image source: courtesy of geralt on Pixabay

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