Mindfulness for Life

The updated guide for today's world

Assoc. Prof. Craig Hassed, Dr Stephen McKenzie

• Publisher: PublishDrive
• Year: 2021
• ISBN:
  9781775594789
• Topic: Crescita personale
• Subtopic: Miglioramento personale

Written by experts, Mindfulness for Life is the complete guide to being fully present in life. In a state of full awareness, we connect more with our children, work more efficiently, drive more safely and stress less. This revised and updated second edition of the guide includes the latest research on mindful techniques, alongside practical guidance for applying them. Take a leap towards mindful living and you might just discover that you become a calmer, happier and healthier being – for life.

PART 1

MINDFULNESS

BASIC PRINCIPLES AND
HOW TO PRACTISE IT

1.

INTRODUCTION TO MINDFULNESS

WHERE ARE YOU NOW?

Which of the following makes you happiest: being distracted by pleasant imaginings, being distracted by neutral imaginings, being distracted by unpleasant imaginings or paying attention to what you are doing? How much of the time are you not paying attention to what is happening? Well, according to research from Harvard University, apparently we’re not paying attention about 50 per cent of the time, and simply paying attention to what we are doing makes us happiest.¹ This might seem strange because mostly we think that we’re more present than we are, and we think our daydreams, especially the happy ones, are interesting and the source of much of our contentment. Perhaps by the end of this chapter the relationship between attention and happiness will make a lot more sense. This book is simply about paying attention — in other words, mindfulness — and the profound happiness and health benefits this can give us.

Have you ever walked into a room and forgotten why you went there? Have you ever waited for the weather report and when the forecast is given not even heard what the weatherperson says? Have you ever driven your car somewhere and not remembered the journey? Do you ever find yourself in a conversation with somebody and then suddenly wake up to the fact you are not taking in a word of what they are saying? Do you ever find yourself reading a book (not this one, we hope!) and realize halfway through the chapter that you haven’t absorbed a word? Well, if you answered yes to any, or all, of these questions, then you know something about what it means to be unmindful.

Our tendency to not be fully present in our life has vast implications. Being unmindful means wasting our lifetime, missing important information, increasing our risk of physical and social accidents and communicating more superficially with other people. Importantly, it makes us unhappier than we realize and more vulnerable to stress and poor mental health and all of the harmful physical consequences that can follow. We will discuss this in more detail later.

For the most part, these days we rush from cradle to grave without ever really appreciating the bit in the middle. If we are not distracted by speeding through life then we might find ourselves distracted by boredom and inertia. Whether it is too fast or too slow, modern life just doesn’t seem balanced. Looking at the pace of our modern life and its constant bombardment of information and disinformation, it would be reasonable to conclude that we have created a world which drives us to distraction.

Although it often seems that our unmindful and unhelpful mental state is our only choice, it isn’t. Being mindful rather than mindless is literally so simple that a child could do it, and they frequently do practise mindfulness, often better and more easily than adults do. As children, we weren’t born worrying. Mindfulness is our natural state. The rewards of improving our mindfulness are great, but this requires effort and patience — even though the process is so natural that it could accurately be described as effortless effort.

WHAT IS MINDFULNESS?

What is mindfulness? Perhaps the simplest way to describe it is to say that mindfulness is the practice of paying attention: knowing where our attention is, being able to choose where to direct it, and being able to sustain it. Mind you, the attitude with which we pay attention matters as much as the attention, but we will come back to that. A slightly more technical definition would be ‘attention training’ or ‘attention regulation’. We accept that physical training is vital for a healthy body, so why not accept that mental training is just as important for a healthy mind and life? Another perspective is that mindfulness teaches us how to simply be ourselves, without having to be in some other place or time — or to be something else or somebody else other than what and who we are. The great American psychotherapist Carl Rogers, after many years of patiently listening to his clients tell him their problems, said that there is only one problem: to not know who you are. Mindfulness can give us back what we might think we have lost — ourselves.

Mindfulness is a form of meditation and a way of living that has been widely practised for millennia, although interest in it and research on it and its clinical and daily life applications has increased enormously in recent years. It is a fad and an overnight sensation that is thousands of years old. Formal meditation practices involve mental training that improves our ability to regulate our attention, so we don’t have to get distracted by what is either irrelevant or unhelpful. The multitude of meditation practices available to us vary in the focus of attention they use and in what appears to be their aim, but they all aim to develop our capacity to focus attention on something specific.

Our body can be a very useful focus of our attention because, conveniently, it is always available and in the present moment, never in the past or the future. Our body communicates with the world through the senses, and so in mindfulness practice our attention is naturally grounded in the present moment if we simply tune in to our senses. This will free our mind from its distracted preoccupation with a past that is already gone and a future that has never happened. This will allow us to richly experience what is going on in our life right now. For example, we taste our food more, we connect more with our children, we work more efficiently and we drive more safely. The cost of not paying attention may not be obvious unless we start to look closely at what is going on in our mind, and in our life.

We can use any of our senses to help us focus on the present moment. We recognize the importance of being connected in this way in our everyday language when we say we will ‘be in touch’ or we have ‘come to our senses’ or even we will ‘wake up to ourselves’. If we are acting in such a way that shows we are out of touch with present-moment reality we often describe this as being ‘absent minded’, ‘out of touch’ or ‘senseless’.

Other forms of meditation use a focus of attention other than our body, such as a mental image (imagery), a short mental statement of belief or aspiration (affirmation), a sense of stillness (stillness meditation) or a mantra, and these can all help us achieve peace, relaxation, a sense of connectedness, inner stillness or silence, insight, self-knowledge, better health, improved performance and, in a religious context, oneness with God or Self. Repetitive prayer could also be seen as a form of affirmation or mantra meditation.

The state of deep mindfulness could be described as a state of utter simplicity and naturalness, as in the old adage: ‘When a wise man walks he just walks; when he sits he just sits; and there’s nothing else going on.’ Even planning or focusing on a problem in a mindful way is very different to worrying or ruminating about it. One option is a grounded present-moment activity and the other involves fighting with the phantoms of our imagination and aimlessly projecting into a future that has not happened but we imagine as real.

We will look at why being able to pay attention is so vital to our happiness and health in more detail in the remainder of this introduction and then in later chapters, where we will apply mindfulness to particular situations, such as mental health problems, improving work and life performance, managing symptoms and improving physical health. Mindfulness is like a multifaceted diamond that looks continually different depending on which angle you look at it.

WHEN AND WHERE DID MINDFULNESS START?

We don’t need a connection to a particular religion or wisdom tradition to benefit from mindfulness, but knowing something about how it emerged from these traditions can deepen our understanding of it.

We might think that mindfulness emerged from Eastern traditions, but the West also has a rich contemplative history, even though for many centuries it has lost touch with these roots. Ancient Greeks including Pythagoras, Plato and Socrates wrote about it; and the Jewish, Christian and Sufi traditions also had their own contemplative practices. Maybe the West lost its contemplative roots when it started exploring and conquering our outer world, rather than exploring and making peace with our inner world. Maybe we have been so preoccupied with activity and busyness in the modern world that we are now mostly ‘human doings’ rather than ‘human beings’.

The pursuit of material/external things as if they can provide deep and lasting happiness is contributing to a dwindling of real meaning, and is a factor contributing to an increase in mental health problems. It just isn’t possible to fill the hole inside us by piling up the things outside us. The modern renaissance of interest in meditation and how it can help us started with some cultural cross-pollination between East and West in the nineteenth century. While the West gave the East new technologies and vast potential for economic development, the East gave the West important philosophies such as those contained in ancient Indian Vedic philosophical texts, and in practices like yoga and meditation that were based upon them. Thousands of years ago Buddhism grew out of the Vedic tradition and gave us philosophies and meditative practices that helped us to accept reality with greater equanimity, to minimize suffering and to cultivate greater compassion. Such philosophies and practices are now commonly used by ‘modern’ Western psychotherapies. To be so universally explored and practised by so many cultures suggests there is something very universal and important about them.

William James, generally considered to be the father of modern psychology, clearly saw that being able to train and direct our attention is vital to our optimal functioning and happiness:

The faculty of voluntarily bringing back a wandering attention over and over again, is the very root of judgment, character, and will. No one is compos sui [competent] if he have it not. An education which should improve this faculty would be the education par excellence. But it is easier to define this ideal than to give practical directions for bringing it about.²

Although the West recognized the great importance of training our attention, the practices that help this happen weren’t widely known until the late twentieth century. Meditation was first popularized in the West in the late 1950s. In the 1970s the first scientific research on meditation was performed by Dr Herbert Benson at Harvard University. Our stress response had previously been described by Dr Hans Selye in the 1930s, and in his 1956 book, The Stress of Life, he coined the term ‘stress’. Benson realized that meditation produced the opposite of the stress response and coined his famous term ‘The Relaxation Response’ in his popular book on the topic.³

Despite promising early findings, meditation wasn’t widely taken up as a foundation for psychotherapy until the 1990s, although a wider field of science called mind–body medicine and its main offspring, psychoneuroimmunology (PNI), has grown steadily in popularity over the past 40 years. Our increasing understanding of the mind–body relationship has certainly provided a useful way of explaining the impact of mindfulness. The increasing interest in mind–body medicine paved the way for the past ten to twenty years of explosive growth in interest in meditation more generally, and mindfulness in particular. It could even be said that you can’t truly understand the relationship between mind and body without also understanding the role of consciousness — attention. The increasingly impressive scientific research into practices like mindfulness has moved such practices into mainstream modern culture and healthcare.

The vital ingredients of mindfulness are found in all the world’s great wisdom traditions and cultures. There’s nothing particularly Eastern, or Western, about being aware of the present moment, or the simple act of breathing, or paying attention, or being able to objectively stand back from your thoughts and experiences; these experiences are universal. Each culture, and indeed each individual, eventually discovers this and describes it in their own way. Mindfulness practitioners who came from the Buddhist tradition such as the Dalai Lama, Matthieu Ricard and the mindfulness pioneer Jon Kabat-Zinn, have made an enormous contribution to the modern application of and research into mindfulness, but even they wouldn’t say that you need to be Buddhist in order to live mindfully. The principles of mindfulness are in the public domain and readily available to you right now, right here.

The barriers between philosophy, religion, science and popular knowledge are now being broken down as more and more researchers and psychologists are inspired to explore mindfulness at a whole new level. This research can increasingly help ordinary people greatly improve their lives by understanding what it is to be mindful and how this can help reduce unhappiness and even a range of life-threatening conditions.

John Teasdale, Mark Williams and Zindal Segal, for example, took Jon Kabat-Zinn’s Mindfulness-Based Stress Reduction (MBSR) and developed what they call Mindfulness-Based Cognitive Therapy (MBCT) for managing depression — with outstanding results. Davidson, Lazar and others have been inspired and encouraged to scientifically investigate the brain and the neuroscience of the contemplative practices. The fruits of their work are showcased in the Mind and Life Institute, which now hosts dialogues in many of the world’s most respected educational and research institutions.⁴ The mindfulness genie is now well and truly out of its bottle.

THE SCIENCE OF MINDFULNESS

The amount of research on mindfulness has figuratively exploded since the turn of the century. In 1998, there were five new papers on mindfulness published in peer-reviewed scientific journals listed on PubMed. In 2020, there were over 2500 papers published on the same platform and the exponential growth shows no sign of slowing down. The reason is that mindfulness is a generic skill with so many particular applications and every one of these applications (mental health, physical health, education, leadership, etc.) is expanding at the same time. Not every one of the papers is a gold-standard randomized control trial but one would have to say there is a lot out there now. Here are a few of the important areas of mindfulness research and application.

Mindfulness and mental health

Depression is predicted to be far and away the greatest single burden of disease — that is, it will create greater disability than any other condition — in developed countries by the year 2030.⁵ This trend has been gathering momentum over the past 70 years. The causes of mental health problems involve many factors including our coping style, upbringing, social isolation, poor sleep, lifestyle (for example, poor diet and lack of exercise) and environment, but inattention could be a much more important factor than previously thought. Unfo...

Table of contents

• Cover
• Title
• Dedication
• Contents
• Part 1: Mindfulness — basic principles and how to practise it
• Part 2: What can mindfulness do for us?
• Part 3: Mindfulness and personal development
• Part 4: Mindfulness and facing life’s challenges
• A note on references
• Index
• Copyright