Self

Mindfulness Components of Decentering, Acceptance, and Non-Attachment are All Subsumed as a “Delusion of Me”

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Mindfulness Components of Decentering, Acceptance, and Non-Attachment are All Subsumed as a “Delusion of Me”

 

By John M. de Castro, Ph.D.

 

“You’re not really selfless- I am!” – Joseph Goldstein

 

Most people strongly believe that they have a self, an ego. Reflecting this, our language is replete with concepts that contain self; oneself, myself, himself, herself, ourselves, self-concept, self-esteem, self-love, self-regard, selfless, selfish, selfhood, selfie, etc. But particularly note the term self-concept. It directly states that self is a concept. It is not a thing. It is an idea.  This is important, as most of us think that there is a thing that is the self, when, in fact, there is not. A concept is a way to summarize a set of phenomena that appear to have common properties, such as fruit, or more abstractly, attention. But note there is not a single entity that is fruit. It is a set of things that are grouped together by common biological factors. The idea of attention is not a thing. Rather it refers to a set of processes. This is also true of the concept of self.

 

The problem with the idea of a self is that it can lead to not seeing things as they are, a rigidity in approaching the world, and psychological distress. Mindfulness practices are thought to alter or even eliminate the idea of a self. These practices are thought to change different components of the self, producing decentering, acceptance, and non-attachment. But the meanings of these concepts have major overlaps. This suggests that they may be measuring in part a similar component. A statistical method to tease out common factors is called factor analysis. Perhaps it can identify the common component contained in decentering, acceptance, and non-attachment.

 

In today’s Research News article “Decentering, Acceptance, and Non-Attachment: Challenging the Question “Is It Me?”.” (See summary below or view the full text of the study at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC8637104/ ) Soler and colleagues recruited adults online who were meditators and meditation naïve participants and had them complete an online survey measuring mindfulness, decentering, non-attachment, resilience, anxiety, depression, and stress. These data were then subjected to an exploratory and confirmatory factor analyses.

 

They identified a general factor that subsumed the three constructs of decentering, acceptance, and non-attachment. When the shared general factor was present the individual differences between the concepts were minimal. They labelled the general factor as “Delusion of Me”. This refers to seeing that the self is a delusion. Decentering reflects just that, acceptance reflects seeing things as they are, and non-attachment reflects an absence of a fixation on ideas like those generated by a self. So, all three concepts contribute to the dissolution of an idea of self and the advancement of an understanding that the self is but a delusion.

 

They found that the higher the levels of this general factor, “Delusion of Me,” the higher the levels of resilience. This suggests that the idea of self reduces latitude of actions making one less resilient. This in turn explains why mindfulness training significantly improves resilience. In addition, the higher the levels of “Delusion of Me” the lower the levels of depression. This suggests that the idea that there is a self leads to a rigidity in processing experiences producing expectations of how things should be, and this contributes to feelings of depression. This also explains why mindfulness training significantly reduces depression.

 

These findings are correlational and as such do not determine causation. It is possible that a lack of resilience and the presence of depression produces a concept of “Me”. But the findings open up a potentially fruitful avenue of research by specifying a specific conceptual variable which may contribute to psychological well-being. This may lead to more focused therapeutic techniques that may better treat mental illness and contribute to human thriving.

 

So, mindfulness components of decentering, acceptance, and non-attachment are all subsumed as a “Delusion of Me”.

 

“delusion is a state of not realizing what it is that we actually know, and what we don’t know — and not asking the right questions. It is a state of failure or resistance to see things as they actually are.” – Sharon Salzberg

 

CMCS – Center for Mindfulness and Contemplative Studies

 

This and other Contemplative Studies posts are available on Twitter @MindfulResearch

 

Study Summary

 

Soler J, Montero-Marin J, Domínguez-Clavé E, González S, Pascual JC, Cebolla A, Demarzo M, Analayo B, García-Campayo J. Decentering, Acceptance, and Non-Attachment: Challenging the Question “Is It Me?”. Front Psychiatry. 2021 Nov 18;12:659835. doi: 10.3389/fpsyt.2021.659835. PMID: 34867498; PMCID: PMC8637104.

 

Abstract

Among mindfulness measures the three constructs acceptance, decentering, and non-attachment are psychometrically closely related, despite their apparent semantic differences. These three facets present robust psychometric features and can be considered core themes in most “third wave” clinical models. The aim of the present study was to explore the apparently different content domains (acceptance, decentering, and non-attachment) by administering various psychometric scales in a large sample of 608 volunteers. Resilience and depression were also assessed. Exploratory and confirmatory factor analyses performed in two randomly selected subsamples showed a bifactor approximation. The explained common variance suggested a unidimensional nature for the general factor, with good psychometric properties, which we named “Delusion of Me” (DoM). This construct is also strongly correlated with resilience and depression, and appears to be a solid latent general construct closely related to the concept of “ego.” DoM emerges as a potentially transdiagnostic construct with influence on well-being and clinical indexes such as resilience and depression. Further studies should analyze the potential utility of this new construct at a therapeutic level.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC8637104/

 

Improve Adolescent Psychological Well-Being with Tai Chi or Qigong

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Improve Adolescent Psychological Well-Being with Tai Chi or Qigong

 

By John M. de Castro, Ph.D.

 

“Qigong was able to improve attention in adolescents after 4 weeks of practice, leading us to conclude that it may be a useful tool when integrated into physical education classes.” – Leonel Duarte

 

Adolescence is a time of mental, physical, social, and emotional growth. It is during this time that higher levels of thinking, sometimes called executive function, develops. But adolescence can be a difficult time, fraught with challenges. During this time the child transitions to young adulthood; including the development of intellectual, psychological, physical, and social abilities and characteristics. There are so many changes occurring during this time that the child can feel overwhelmed and unable to cope with all that is required. This can lead to emotional and behavioral problems.

 

Indeed, up to a quarter of adolescents suffer from depression or anxiety disorders, and an even larger proportion struggle with subclinical symptoms. Mindfulness training in adults has been shown to reduce anxiety and depression levels and improve resilience and emotional regulation. In addition, in adolescents it has been shown to improve emotion regulation and to benefit the psychological and emotional health.

 

Tai Chi and Qigong are ancient mindfulness practices involving slow prescribed movements. They are gentle and completely safe, are inexpensive to administer, can be performed in groups or alone, at home or in a facility or even public park. There has been accumulating research on the effects of Tai Chi and Qigong training on the psychological well-being of adolescents. So, it makes sense to summarize what has been learned.

 

In today’s Research News article “The Effects of Tai Chi and Qigong Exercise on Psychological Status in Adolescents: A Systematic Review and Meta-Analysis.” (See summary below or view the full text of the study at: https://www.frontiersin.org/articles/10.3389/fpsyg.2021.746975/full?utm_source=F-AAE&utm_medium=EMLF&utm_campaign=MRK_1784429_a0P58000000G0YfEAK_Psycho_20211202_arts_A  ) Liu and colleagues review, summarize, and perform a meta-analysis of the published controlled research studies effects of Tai Chi and Qigong training on the psychological well-being of adolescents (aged 12 to 18 years).

 

They identified 10 published research studies with a total of 1244 participants. They report that the published research studies found that Tai Chi or Qigong practice produced significant reductions in anxiety, depression, and blood cortisol levels (stress marker) and significant improvements in self-concept and general mental health. Adolescence is a turbulent and stressful time. The published research suggests that practicing Tai Chi or Qigong helps reduce the mental turbulence and may help the youths navigate adolescence and in their transition to adulthood.

 

So, improve adolescent psychological well-being with Tai Chi or Qigong.

 

“Teens . . . who had taken the Tai Chi Chuan classes showed markedly less stress and psychological distress and enjoyed a much better self-image.” – Jeff Paterson

 

CMCS – Center for Mindfulness and Contemplative Studies

 

This and other Contemplative Studies posts are available on Twitter @MindfulResearch

 

Study Summary

 

Liu X, Li R, Cui J, Liu F, Smith L, Chen X and Zhang D (2021) The Effects of Tai Chi and Qigong Exercise on Psychological Status in Adolescents: A Systematic Review and Meta-Analysis. Front. Psychol. 12:746975. doi: 10.3389/fpsyg.2021.746975

 

Background: The purpose of this study was to systematically review the effectiveness of Tai Chi and Qigong exercise on adolescents’ symptoms of depression and anxiety, and psychological status based on clinical evidences, and to calculate the pooled results using meta-analysis.

Methods: A systematic search using seven English and three Chinese databases was initiated to identify randomized controlled trials (RCT) and non-randomized comparison studies (NRS) assessing the effect of Tai Chi and Qigong exercise on psychological status among adolescents. Standardized mean differences (SMD) and their 95% confidence intervals (CI) were used to determine the pooled effect of the intervention. Study quality was evaluated using a Checklist to Evaluate a Report of a Non-pharmacological Trial (CLEAR-NPT) designed for non-pharmacological trials.

Results: Four RCTs and six NRS were identified, including 1,244 adolescents. The results suggested a potential beneficial effect of Tai chi and Qigong exercise on reducing anxiety (SMD = 0.386, 95 CI% [0.233, 0.538]) and depression (SMD = 1.937 [95 CI%, 1.392–2.546]) symptoms, and reducing cortisol level (SMD = 0.621 [95 CI%, 0.18–1.062]) in adolescents. Conversely, non-significant effects were found for stress, mood, and self-esteem.

Conclusions: The findings of this review suggest Qigong appears to be an effective therapeutic modality to improve psychological well-being in adolescents. Hope future studies will have rigorously designed, well-controlled randomized trials with large sample sizes in order to confirm these findings.

https://www.frontiersin.org/articles/10.3389/fpsyg.2021.746975/full?utm_source=F-AAE&utm_medium=EMLF&utm_campaign=MRK_1784429_a0P58000000G0YfEAK_Psycho_20211202_arts_A

 

Improve Complex Post-Traumatic Stress Disorder (CPTSD) Symptoms with Online Mindfulness Training

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Improve Complex Post-Traumatic Stress Disorder (CPTSD) Symptoms with Online Mindfulness Training

 

By John M. de Castro, Ph.D.

 

“Mindfulness can help people train themselves to get unstuck from a vicious cycle of negative thinking, often a cornerstone of trauma.” – Jennifer Wolkin

 

Experiencing trauma is quite common. It has been estimated that 60% of men and 50% of women will experience a significant traumatic event during their lifetime. But only a fraction will develop Post-Traumatic Stress Disorder (PTSD). But this still results in a frightening number of people with 7%-8% of the population developing PTSD at some point in their life.

 

PTSD involves a number of troubling symptoms including reliving the event with the same fear and horror in nightmares or with a flashback. PTSD sufferers avoid situations that remind them of the event this may include crowds, driving, movies, etc. and may avoid seeking help because it keeps them from having to think or talk about the event. They often experience negative changes in beliefs and feelings including difficulty experiencing positive or loving feelings toward other people, avoiding relationships, memory difficulties, or see the world as dangerous and no one can be trusted. Sufferers may feel hyperarousal, feeling keyed up and jittery, or always alert and on the lookout for danger. They may experience sudden anger or irritability, may have a hard time sleeping or concentrating, may be startled by a loud noise or surprise.

 

Recently, a new category has emerged of Complex Post-Traumatic Stress Disorder (CPTSD) that meets the criterion for PTSD but has the additional symptoms of disturbances in self-organization including affect dysregulation, negative self-concept, and disturbances in relationships. There are a number of therapies that have been developed to treat PTSD. Mindfulness-based therapies have been shown to be particularly effective. But it is not known if mindfulness-based therapies are also effective for CPTSD.

 

In today’s Research News article “Effects of Mindfulness-Based Internet Intervention on ICD-11 Posttraumatic Stress Disorder and Complex Posttraumatic Stress Disorder Symptoms: a Pilot Randomized Controlled Trial.” (See summary below or view the full text of the study at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC8435188/ ) Dumarkaite and colleagues recruited college students who had been exposed to trauma including natural disasters, accidents, physical or sexual abuse, or assault. They were randomly assigned to either a wait-list control condition or to receive 8 weekly online mindfulness trainings sessions. They were measured before and after training for traumatic experiences, symptoms of Post-Traumatic Stress Disorder (PTSD) or Complex Post-Traumatic Stress Disorder (CPTSD), anxiety, depression, positive mental health, and satisfaction and usability of the online program.

 

They found that in comparison to baseline and the wait-list control group, the participants who received online mindfulness training had significant decreases in disturbances in self-organization including negative self-concept, and disturbances in relationships and increases in positive mental health. In addition, satisfaction and usability of the online program was high. But they did not find significant changes in PTSD symptoms. Because of the improvements in self-concept, relationships, and mental health it is likely that online mindfulness training is effective for Complex Post-Traumatic Stress Disorder (CPTSD).

 

These results are disappointing in that Mindfulness training has been shown in multiple studies to be effective in improving the symptoms of Post-Traumatic Stress Disorder (PTSD). The difference here is that the mindfulness training was online. This raises the possibility that the interpersonal connections involved in the face-to-face delivery of mindfulness training which is usually delivered in groups is essential for the success of the therapy in treating PTSD.

 

So, improve Complex Post-Traumatic Stress Disorder (CPTSD) symptoms with online mindfulness training.

 

“Trauma and presence (or mindfulness) cannot coexist. Thus, mindfulness practices can help bring trauma victims back to the present and heal from disturbing past events.” – Jason Linder

 

CMCS – Center for Mindfulness and Contemplative Studies

 

This and other Contemplative Studies posts are available on Twitter @MindfulResearch

 

Study Summary

 

Dumarkaite, A., Truskauskaite-Kuneviciene, I., Andersson, G., Mingaudaite, J., & Kazlauskas, E. (2021). Effects of Mindfulness-Based Internet Intervention on ICD-11 Posttraumatic Stress Disorder and Complex Posttraumatic Stress Disorder Symptoms: a Pilot Randomized Controlled Trial. Mindfulness, 1–13. Advance online publication. https://doi.org/10.1007/s12671-021-01739-w

 

Abstract

Objectives

A substantial proportion of trauma survivors with posttraumatic stress disorder (PTSD) and complex PTSD (CPTSD) continue to experience symptoms even after trauma-focused therapies. Internet-based interventions could facilitate access to treatment for PTSD and CPTSD. The current pilot study aimed to investigate the effects of mindfulness-based internet intervention on PTSD and CPTSD symptoms.

Methods

A randomized controlled trial (RCT) design with two measurement points (pre-test and post-test) was used to investigate the effects of a structured mindfulness-based internet intervention on PTSD and CPTSD symptoms as well as anxiety, depression, and positive mental health. In total, 70 university students with high levels of PTSD and CPTSD symptoms based on ICD-11 criteria participated in the study: 31 in the intervention group and 39 in the waiting list control group.

Results

We found that the mindfulness-based internet intervention reduced CPTSD disturbances in self-organization (DSO) symptoms (ES = − 0.48 [− 0.96; 0.00]), particularly negative self-concept (ES = − 0.72 [− 1.21; − 0.24]) and disturbances in relationships (ES = − 0.55 [− 1.03; − 0.07]). Moreover, the intervention reduced the symptoms of PTSD sense of threat (ES = − 0.48 [− 0.96; − 0.01]) and promoted positive mental health (ES = 0.51 [0.03; 0.99]). High user satisfaction and good usability of the intervention were reported.

Conclusions

Promising treatment effects were found, indicating that mindfulness-based internet intervention can reduce CPTSD symptoms and have a positive effect on mental health among youth in general. The findings of the current study contribute to the further development of trauma care using internet-delivered interventions.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC8435188/

 

Meditation Alters Sense Boundaries

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Meditation Alters Sense Boundaries

 

By John M. de Castro, Ph.D.

 

“higher states of consciousness are a natural development of long-term meditation practice facilitated by regular daily experience of transcendental consciousness.” – Ravinder Jerath

 

Millions of people worldwide seek out transcendent experiences by engaging in practices, such as meditation, yoga, and prayer. Transcendent experiences have many characteristics which are unique to the experiencer, their religious context, and their present situation. But, the common, central feature of transcendence is a sense of oneness, that all things are contained in a single thing, a sense of union with the universe and/or God and everything in existence. This includes a loss of the personal self. What they used to refer to as the self is experienced as just a part of an integrated whole. People who have had these experiences report feeling interconnected with everything else in a sense of oneness with all things. Although transcendent experiences can vary widely, they all contain this experience of oneness. Unfortunately, there has not been a great deal of systematic research on the alteration of the self, produced in meditation practice.

 

In today’s Research News article “Self-Boundary Dissolution in Meditation: A Phenomenological Investigation.” (See summary below or view the full text of the study at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC8235013/ ) Nave and colleagues recruited healthy adults who were experienced meditators and provided them a 3-day intensive meditation training. They had brain activity measured with magnetoencephalography (MEG) while performing 2 meditation tasks, the first to envision the boundaries between self and the external world, the second to envision a loss of those boundaries. Before and after the meditations they completed several tasks and questionnaires and a phenomenological interview regarding their experiences during meditation.

 

They found that the participants were able to produce altered states of self-awareness during the meditations. Analysis of the interviews yielded 6 categories of alterations; sense of agency, self-location, first-person perspective, attentional disposition, affective valence, and body sensations. They report that during the loss of boundaries meditation the participants reported lower levels of self-location, loss of body sensations, and greater experience of space. They report that participants “letting go” was the most effective technique producing a dissolution of self-boundaries. “Letting go” reduced attentional disposition and the sense of agency, that is a loss of attentional focus and sense of control of experience.

 

This study demonstrates that it is possible to experimentally investigate phenomenological states experienced during meditation. In particular, it demonstrates that a dissolution of body boundaries can be produced and studied in the lab. These kinds of investigations are important as a loss of boundaries is essential for the oneness experience and oneness is central to spiritual awakening. So, the study of this dissolution should help in understanding the most profound experiences of meditation.

 

So, meditation alters sense boundaries.

 

“mindfulness training alters practitioners’ experience of self, relaxing the boundaries of the self and extending the spatial frame of reference further beyond the physical body.” – Adam W Hanley

 

CMCS – Center for Mindfulness and Contemplative Studies

 

This and other Contemplative Studies posts are also available on Google+ https://plus.google.com/106784388191201299496/posts and on Twitter @MindfulResearch

 

Study Summary

 

Nave, O., Trautwein, F. M., Ataria, Y., Dor-Ziderman, Y., Schweitzer, Y., Fulder, S., & Berkovich-Ohana, A. (2021). Self-Boundary Dissolution in Meditation: A Phenomenological Investigation. Brain sciences, 11(6), 819. https://doi.org/10.3390/brainsci11060819

 

Abstract

A fundamental aspect of the sense of self is its pre-reflective dimension specifying the self as a bounded and embodied knower and agent. Being a constant and tacit feature structuring consciousness, it eludes robust empirical exploration. Recently, deep meditative states involving global dissolution of the sense of self have been suggested as a promising path for advancing such an investigation. To that end, we conducted a comprehensive phenomenological inquiry into meditative self-boundary alteration. The induced states were systematically characterized by changes in six experiential features including the sense of location, agency, first-person perspective, attention, body sensations, and affective valence, as well as their interaction with meditative technique and overall degree of dissolution. Quantitative analyses of the relationships between these phenomenological categories highlighted a unitary dimension of boundary dissolution. Notably, passive meditative gestures of “letting go”, which reduce attentional engagement and sense of agency, emerged as driving the depth of dissolution. These findings are aligned with an enactive approach to the pre-reflective sense of self, linking its generation to sensorimotor activity and attention-demanding processes. Moreover, they set the stage for future phenomenologically informed analyses of neurophysiological data and highlight the utility of combining phenomenology and intense contemplative training for a scientific characterization of processes giving rise to the basic sense of being a bounded self.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC8235013/

 

Improve Happiness and Meditative Experiences with Yoga

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Improve Happiness and Meditative Experiences with Yoga

 

By John M. de Castro, Ph.D.

 

“Happiness, not in another place but this place…not for another hour, but this hour.” – Walt Whitman

 

“Meditation leads to concentration, concentration leads to understanding, and understanding leads to happiness” – This wonderful quote from the modern day sage Thich Nhat Hahn is a beautiful pithy description of the benefits of mindfulness practice. Mindfulness allows us to view our experience and not put labels on it, not make assumptions about it, not relate it to past experiences, and not project it into the future. Rather mindfulness lets us experience everything around and within us exactly as it is arising and falling away from moment to moment.

 

A variety of forms of mindfulness training have been shown to increase psychological well-being and happiness. So, it would be expected that yoga practice would similarly increase these positive states. It is not known, however, if yoga training can produce a cross-training effects, improving the effectiveness of other mindfulness practices.

 

In today’s Research News article “Effects of Maharishi Yoga Asanas on Mood States, Happiness, and Experiences during Meditation. International Journal of Yoga.” (See summary below or view the full text of the study at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5769201/ ), Gobec and colleagues recruited college students who practiced Transcendental Meditation. They were provided a 2-week course in yoga that met for 2 hours on 8 days over 2 weeks and included instruction in theory and practice of postures. The participants were measured before and after the training for mood states and resilience. They found that after training there was a significant decrease in total disturbance of their mood states.

 

In a second experiment the yoga training occurred for 4 weeks and a matched group of control participants was included. The participants were measured before and after the training for mood states and meditative experiences including: hindrances, relaxation, personal self, transpersonal qualities, and transpersonal self. They found that in comparison to the control participants after yoga training there were significant increases in happiness and meditative experiences, including personal self, transpersonal qualities, and transpersonal self.

 

The results suggest that yoga practice improves mood particularly increasing happiness as has been found to be true for contemplative practices in general. In addition, the results suggest that yoga practice alters the experiences that occur during meditation, including increased ability to transcend experiences of body and mind during meditation. This should greatly enhance the depth and effectiveness of the meditation. This is a completely new finding that yoga practice can enhance the individual’s experience during a separate mindfulness practice, meditation. This “cross-training” effect may greatly increase the effects of yoga practice on the psychological and spiritual health of the individual.

 

So, improve happiness and meditative experiences with yoga.

 

“According to yoga philosophy, santosha, which means contentment, is a form of self-discipline. In other words, happiness is a skill and practice. Happier people do not have easier lives, with less hard work, grief, divorce, or financial strain than the rest of us. They’re simply more grateful for what they have and choose to be conscious of their contentment more often.” – Rebecca Pacheco

 

CMCS – Center for Mindfulness and Contemplative Studies

 

This and other Contemplative Studies posts are a also available on Google+ https://plus.google.com/106784388191201299496/posts and on Twitter @MindfulResearch

 

Study Summary

 

Gobec, S., & Travis, F. (2018). Effects of Maharishi Yoga Asanas on Mood States, Happiness, and Experiences during Meditation. International Journal of Yoga, 11(1), 66–71. http://doi.org/10.4103/ijoy.IJOY_66_16

 

Abstract

Context/Background:

Many studies showed positive effects of Yoga Asanas. There is no study on Maharishi Yoga Asanas yet. This research replicated and expanded observed improvements on the profile of mood states (POMS) as a result of 2-week Maharishi Yoga Asanas course. Thirteen college students taking part in a 4-week course on Maharishi Yoga Asanas were matched with 13 students taking other courses at the university.

Aims and Objective:

The main objective of the study was to assess the effects of Maharishi Yoga Asanas on mood states, degree of happiness, and experiences in Transcendental Meditation (TM) practice.

Methods:

All students were given two psychological tests and additional question before and after their 4-https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5769201/happiness.

Results:

Repeated measure MANOVA showed the 4-week Maharishi Yoga Asanas course resulted in significant increase in happiness during the day and significant improvements in (1) sense of personal self, (2) transpersonal qualities, and (3) transpersonal self during their TM practice.

Conclusion:

This research shows that Maharishi Yoga Asanas affect more than body and mind. Rather they influence much deeper levels of one’s subjectivity including one’s transpersonal self.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5769201/

The Variety of Meditation Experiences

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The Variety of Meditation Experiences

 

By John M. de Castro, Ph.D.

 

“One can have almost any type of physical sensation during meditation in any area of the body. . .  The ticklish sensation in your heart just means that some normalization is occurring there, allowing for a more full expression of your emotions. The sense of anxiety or fear is a by-product of that clearing process.” – Depak Chopra

 

Meditation is a wonderful practice that has many documented beneficial effects on mental, physical and spiritual health. For the most part, people have positive experiences during meditation, but it is not all positive. People begin meditation with the misconception that meditation will help them escape from their problems. Nothing could be further from the truth. In fact, meditation does the exact opposite, forcing the meditator to confront their issues. In meditation, the practitioner tries to quiet the mind. But, in that relaxed quiet state, powerful, highly emotionally charged thoughts and memories sometimes emerge.

 

Many practitioners never experience these issues or only experience very mild states. There are, however, few systematic studies of the extent of negative experiences. In general, the research has reported that unwanted (negative) experiences are quite common with meditators, but for the most part, are short-lived and mild. There is, however, a great need for more research into the nature of the experiences that occur during meditation.

 

In today’s Research News article “The varieties of contemplative experience: A mixed-methods study of meditation-related challenges in Western Buddhists.” (See summary below or view the full text of the study at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5443484/ ),

Lindahl and colleagues recruited experienced adult meditation practitioners and teachers from a variety of different traditions. Meditators were excluded if they had a history of unusual psychological experiences prior to learning meditation. They conducted extensive semi-structured interviews that consisted of open-ended questions regarding meditation-related experiences. Interviews with the participants were conducted either in person, by videoconferencing, or by telephone. Transcripts of the interviews were then subjected to qualitative data analysis focusing on challenging or difficult experiences.

 

They found that most practitioners had experienced at least some challenging experiences. 29% encountered challenges in their first year of practice while 45% encountered them in their first 10 years. For 73% of the practitioners, challenging experiences were associated with meditation retreats, while the rest were associated with daily practice. The more meditation per day the greater the likelihood of negative experiences with only 25% who practiced for 30-60 minutes per day having negative experiences, 34% who practiced 1-9 hours per day, and 41% who practiced over 10 hours per day. One of the most striking findings was the duration of negative experiences. They were not brief or fleeting. In fact, on average they were reported to persist from 1 to 3 years and as long as 10 years.

 

Thematic content analysis of the transcripts revealed 59 different categories of experiences that occurred in 7 higher order domains; cognitive, perceptual, affective, somatic, conative, sense of self, and social. 73% of practitioners had experiences falling into at least 6 domains.

 

The Cognitive Domain consisted in “Changes . . . to mental functioning, including the frequency, quality and content of thoughts, as well as . . . planning, decision-making and memory.” Most experiences in this domain were pleasant but unpleasant experiences also occurred including inability to concentrate for extended periods, problems with memory, the disintegration of conceptual meaning structures, “mind racing,” vivid imagery, and delusional, irrational, or paranormal beliefs.

 

The Perceptual domain consisted of ”changes to any of the five senses: vision, hearing, smell, taste and somatosensory processing” and interoception and proprioception. Unpleasant experiences in this domain included hypersensitivity to stimuli, illusions, hallucinations, dissolution of perceptual objects, distortions in time and space, and sensations appearing dreamlike, as if in a fog.

 

The Affective domain consisted of changes in the type, frequency, or intensity of emotions. For many the affective experiences were pleasant including bliss and euphoria, sometimes verging on mania. But, unpleasant experiences were very frequent and involved both increased and decreased emotionality including anxiety fear, panic, re-experiencing trauma, irritability, anger, and paranoia with 82% reporting it. For some flat affect occurred with a loss of swings in emotion.

 

The Somatic domain consisted of “changes in bodily functioning or physiological processes.” Unpleasant experiences in this domain included sleep disruption, feelings of pressure, tension, and hot and cold, electricity like voltages or currents through the body sometimes resulting in involuntary movements.

 

The Conative domain consisted of “changes in motivation or goal-directed behaviors.” Unpleasant experiences in this domain included loss of desire for previously enjoyed activities and loss of motivation to achieve goals.

 

The Sense of Self domain consisted of “changes in how a practitioner conceives of himself or herself over time.” Unpleasant experiences in this domain including a dissolution of boundaries between the individuals and others and the environment, loss of a sense of ownership of thoughts, emotions and agency (the doer), and loss of a sense of self entirely.

 

The Social domain consisted of “changes in interpersonal activities or functioning, including level of engagement, quality of relationships, or periods of conflict, isolation or withdrawal.” Unpleasant experiences in this domain included problems re-integrating into society after a retreat or intensive practice, impaired functioning at work or with family, and doubt and loss of faith. In fact, many of the negative experiences bled over into everyday life affecting all social interactions.

 

These findings need to be kept in perspective as most experience with meditation are pleasant and positive and even the negative experiences are mainly brief and manageable. But the results emphasize that it’s not all what people are led to believe. It can turn unpleasant or even ugly. It is important that this be taught and managed in the meditation community. In the monasteries this is well understood and managed. But in the secular world, these negative experiences are rarely taught, understood, reacted to properly, or managed. For many negative experiences can lead to stopping practice, but for others they can lead to grave psychological harm. It is important that the practitioner be made aware of these possible experiences before they begin, so they are better able to understand them a handle them astutely.

 

Meditation should not be engaged in blindly without proper instruction. It can produce great benefit but sometimes great harm. In order to maximize the benefits and minimize the harm proper education and management is needed.

 

“Emotions that come up during meditation represent one of two things: 1) undigested past negative emotions that are rising up to be processed, or 2) a present-moment experience of raw emotion from something happening now, which can be positive or negative. Either way, it can make for an uncomfortable meditation and is one of the most common reasons people stop meditating.” – Trista Thorp

 

 

CMCS – Center for Mindfulness and Contemplative Studies

 

This and other Contemplative Studies posts are also available on Google+ https://plus.google.com/106784388191201299496/posts and on Twitter @MindfulResearch

 

Study Summary

 

Lindahl, J. R., Fisher, N. E., Cooper, D. J., Rosen, R. K., & Britton, W. B. (2017). The varieties of contemplative experience: A mixed-methods study of meditation-related challenges in Western Buddhists. PLoS ONE, 12(5), e0176239. http://doi.org/10.1371/journal.pone.0176239

 

Abstract

Buddhist-derived meditation practices are currently being employed as a popular form of health promotion. While meditation programs draw inspiration from Buddhist textual sources for the benefits of meditation, these sources also acknowledge a wide range of other effects beyond health-related outcomes. The Varieties of Contemplative Experience study investigates meditation-related experiences that are typically underreported, particularly experiences that are described as challenging, difficult, distressing, functionally impairing, and/or requiring additional support. A mixed-methods approach featured qualitative interviews with Western Buddhist meditation practitioners and experts in Theravāda, Zen, and Tibetan traditions. Interview questions probed meditation experiences and influencing factors, including interpretations and management strategies. A follow-up survey provided quantitative assessments of causality, impairment and other demographic and practice-related variables. The content-driven thematic analysis of interviews yielded a taxonomy of 59 meditation-related experiences across 7 domains: cognitive, perceptual, affective, somatic, conative, sense of self, and social. Even in cases where the phenomenology was similar across participants, interpretations of and responses to the experiences differed considerably. The associated valence ranged from very positive to very negative, and the associated level of distress and functional impairment ranged from minimal and transient to severe and enduring. In order to determine what factors may influence the valence, impact, and response to any given experience, the study also identified 26 categories of influencing factors across 4 domains: practitioner-level factors, practice-level factors, relationships, and health behaviors. By identifying a broader range of experiences associated with meditation, along with the factors that contribute to the presence and management of experiences reported as challenging, difficult, distressing or functionally impairing, this study aims to increase our understanding of the effects of contemplative practices and to provide resources for mediators, clinicians, meditation researchers, and meditation teachers.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5443484/

What’s Behind the Curtain

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What’s Behind the Curtain

 

By John M. de Castro, Ph.D.

 

“The ego’s survival relies on the defeat of [spiritual] truth because it is dependent allegiance to falsity and illusion. For one thing, spiritual truth challenges the ego’s presumption that it is sovereign. “ – David R. Hawkins

 

In the classic movie “The Wizard of Oz” Dorothy is cowed by the wizard in the hall of the Great and Powerful Oz. But her dog, Toto, is not in the least bit intimidated and pulls back a curtain revealing a little man. Suddenly, the voice of the wizard says “Pay no attention to that man behind the curtain!” But, the secret was out. Everything was controlled by the little man. He created an awe-inspiring illusion of a non-existent all powerful wizard. Everything that was believed was all an actively created illusion by the frightened little con artist. Once the illusion was revealed, then the essence of the Dorothy’s life problem could be directly addressed and rapidly solved, returning her home. But, first the illusion had to be unmasked.

 

This is a wonderful scene that can be viewed as a metaphor for our existence. There is something behind the curtain that is creating illusions that we believe and organize our lives around. Behind the curtain is the mind. It creates the illusion that there is a wizard; a thing called an “I”, a self that is in control. But, when we look behind the curtain we can see what’s actually there and see the illusion that the mind has created. The illusion is that there really isn’t a thing that was first named by Sigmund Freud, called the ego. The illusion of self is created by the mind by portraying an overriding integrated executive in charge of everything. We then identify with it totally, pledging allegiance and defending it without question. It is so effective that the first reaction people have when its existence is questioned is one of disbelief and incredulity. The concept of no-self is one of the most difficult to accept and understand.

 

When we look deeply and try to find the thing called self or ego, we are puzzled by the fact that we can’t find it. Meditate deeply, looking inside, and try to find a self. What’s revealed is that it can’t be found because it isn’t there. If there were a thing that was truly the self, then it wouldn’t come and go. It would always be there. But, when we’re not thinking about the self, it disappears. Here one second, gone the next. The key here is that the self only exists when we’re thinking. This suggests that it is a creation of the mind’s thought processes, a fiction and not a thing unto itself.

 

Reflecting about this thing we call the self and looking at it closely, it can be seen that it is not a singular entity, but a concept composed of multiple cognitive and memory processes. When one is asked to describe their self, they almost universally will recite a list of characteristics, gender, height, weight, eye and hair color, occupation, educational attainment, religious affiliation, ethnicity, place of birth, place in the family, etc. But, it is quickly clear that these are just labels and measures of the body and its history and not really a self. Upon further reflection, it becomes clear that the self is simply a creation of the mind, the thinking part of the being, a concept created from a composite of memories.

 

Years ago, I decided to try to understand the mind by looking in the dictionary at its definition. I found the mind defined as “that which thinks, feels, wills, perceives, the subject or seat of consciousness.” Upon reflection, I realized that this was simply pointing to set of processes that are carried out by the brain. After a while I had the insight to see that the key to the definition was the first two words, “that which.” It’s not what it does, but who or what carries them out. The next realization was that this didn’t solve the problem of where and what is the “that which.” The definition simply attempts to clarify the concept by renaming it as an entity called “that which.” It never really defined it, it just dodged the issue by calling it something else.

 

As it turns out the mind does not exist as a singular entity. It is a concept that ties together a number of mental processes, and memories as suggested by the definition. These mental processes are what assemble the memories, creating the illusion of self. Behind the curtain is not a little man after all, but rather simply a concept, called the mind, and it is that assemblage of memories and processes that creates the illusions that we use to guide our lives.

 

But, why does this all occur. Why do we need to create a self out nothing? First off, it’s adaptive. It helps organize our experiences into an organized whole, providing structure to them. Our minds are limited and require structure to properly process experiences. This also provides for the seeing of others also as selves, providing structure to the social community. This would have been very adaptive in the dangerous and difficult times of early human development. Seeing a unified self, motivates us to defend it. Seeing a group of selves to which we belong motivates us to defend the group and make our and the groups survival more likely.

 

These defensive functions of the ego, the self, are readily on display in deep meditation. It frequently occurs that as the mind quiets in deep meditation and the meditator begins to glimpse an insight, the self jumps in and changes the subject, eliciting discursive thought and mind wandering. Just when the meditator begins to touch upon the fringe of truth, the self pulls away. This is often accompanied by a little brief emotional fright. All of this suggests that the self is so important that it will be defended even from within the individual. The structure does what it has to do to defend itself and maintain the illusion.

 

This all raises a very important question, what is experiencing all of this? What is “that which?” What is seeing the illusion created by the mind? What is the “Dorothy” that experiences the illusion and at the appropriate time sees what’s behind the curtain. Many spiritual teachers have suggested that it is something called awareness. They have suggested that it is the essence of our being. It’s been called by many names, soul, Buddha nature, spirit, Atman, etc. But, is simply the unchanging ground of all experiences. All of this simply labels the phenomenon but does not explain it. At least it doesn’t explain it in ways the limited mind can understand. But it can be experienced. In fact, it is experienced all the time everywhere and always has been. It’s the self that has kept us from noticing it. It is the self that keeps the curtain drawn. It’s the self that is the frightened little many behind the curtain struggling to defend itself.

 

It is the function of meditation to set the stage to allow the curtain to be pulled back. By quieting the mind, meditation quiets the defenses. They are still there and most of the time rise up to prevent any real insight. But, every once in a great while the truth pops through. This can produce a breakthrough where the curtain is pulled back and the truth of existence is revealed. Meditation tricks the mind into letting its guard down.

 

What are the consequences of drawing back the curtain. For Dorothy, it allowed her to see that she always had the power to go home, to be fulfilled, to be happy, to be liberated. The same goes for when awareness pulls back the curtain on the self and sees that it really doesn’t exist, that everything was just an illusion. When that is fully penetrated, it allows us to see that we always had what we seek, we always were at home, we are already fulfilled, we are already happy, and that we always were liberated. We just had to pull back the curtain on the illusion of self to see the truth.

 

“This ego, this false pretender, whenever it arises grabs the seat of honor at the core of our being. It purports to speak for the whole of us, even though our various parts lack integration.” – Joseph Naft

 

CMCS – Center for Mindfulness and Contemplative Studies

 

This and other Contemplative Studies posts are also available on Google+ https://plus.google.com/106784388191201299496/posts and on Twitter @MindfulResearch

Improve the Self-Concept with the Mindful Self

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Improve the Self-Concept with the Mindful Self

 

By John M. de Castro, Ph.D.

 

“Mindfulness is about living with intention and awareness which creates the mind body connection towards a whole self. When we feel disconnected or fragmented from ourselves, others and what was once important to us we become open to a multitude of problems in life.” – Naila Narsi

 

Most people strongly believe that they have a self, an ego. Reflecting this, our language is replete with concepts that contain self; oneself, myself, himself, herself, ourselves, self-concept, self-esteem, self-love, self-regard, selfless, selfish, selfhood, selfie, etc. But, particularly note the term self-concept. It directly states that self is a concept. It is not a thing. It is an idea.  This is important, as most of us think that there is a thing that is the self, when, in fact, there is not. A concept is a way to summarize a set of phenomena that appear to have common properties, such as fruit, or more abstractly, attention. But, note there is not a single entity that is fruit. It is a set of things that are grouped together by common biological factors. The idea of attention is not a thing. Rather it refers to a set of processes. This is also true of the concept of self.

 

The self is a concept and is created by thought. In other words, there’s a process involving thinking that creates the concept of a self. This is a verb. We are not a self, we are producing a self, we are selfing! This suggests that the self can change and grow with circumstances. One that appears to have profound effects on the idea of self is mindfulness training. In today’s Research News article “The Mindful Self: A Mindfulness-Enlightened Self-view.” See summary below or view the full text of the study at: https://www.frontiersin.org/articles/10.3389/fpsyg.2017.01752/full?utm_source=F-AAE&utm_medium=EMLF&utm_campaign=MRK_433120_69_Psycho_20171024_arts_A, Xiao and colleagues explore the literature and theorization regarding the effects of mindfulness practice on the self-view.

 

They posit that mindfulness training “is a way of looking deeply into oneself in a spirit of self-inquiry and self-understanding.” This can alter the way the individual thinks of the self, a form of re-perceiving the self. The published research indicates that mindfulness training can produce improvements in self-compassion, self-acceptance, self-perspective change, self-consciousness, self-concept, self-deconstruction and reconstruction, and self-referential processing. So, with mindfulness training the individual becomes more compassionate and accepting toward self and others and less self-focused; able to step outside and observe experience from a distance. In other words, mindfulness changes the components that make up the self-concept and in essence change the individual’s idea of their self.

 

Xiao and colleagues label this new perspective and idea of the self, created by mindfulness training, as the “Mindful Self.” This is viewed as a more authentic and true self and is similar to the highest level of psychological development, as visualized by Abraham Maslow, called self-actualization. The “Mindful Self” Is a balanced self-identity with a detached awareness, an understanding of interdependence, greater compassion and acceptance of self and others, empathy, and a desire for the cultivation of happiness; and growth, including a consideration of the development of the self and others.

 

The published literature supports the idea that mindfulness training produces a marked improvement in how the individual conceptualizes the self. It moves the concept of self toward a more authentic and integrated whole that is more connected to others and the environment. This “Mindful Self” is constructed by altering less mature ideas of the self with focused and relaxed attention on what is actually happening both inside and outside the individual. This is a great step in maturation, leading to a more accurate and integrated notion of the self. This, in turn, leads to improved interactions with others and greater overall happiness.

 

So, improve the self-concept with the “Mindful Self.”

 

“We all have a sense of self. Whether that sense of self is positive or negative is based upon our experiences in life and our perceptions and assessment of ourself. . . .However, the problem is that our perception of ourself is often distorted.” – Monica Frank

 

CMCS – Center for Mindfulness and Contemplative Studies

 

This and other Contemplative Studies posts are also available on Google+ https://plus.google.com/106784388191201299496/posts and on Twitter @MindfulResearch

 

Study Summary

 

Xiao Q, Yue C, He W and Yu J-y (2017) The Mindful Self: A Mindfulness-Enlightened Self-view. Front. Psychol. 8:1752. doi: 10.3389/fpsyg.2017.01752

 

Abstract

This paper analyzes studies of mindfulness and the self, with the aim of deepening our understanding of the potential benefits of mindfulness and meditation for mental health and well-being. Our review of empirical research reveals that positive changes in attitudes toward the self and others as a result of mindfulness-enabled practices can play an important role in modulating many mental and physical health problems. Accordingly, we introduce a new concept—the “mindful self”—and compare it with related psychological constructs to describe the positive changes in self-attitude associated with mindfulness meditation practices or interventions. The mindful self is conceptualized as a mindfulness-enlightened self-view and attitude developed by internalizing and integrating the essence of Buddhist psychology into one’s self-system. We further posit that the mindful self will be an important intermediary between mindfulness intervention and mental health problems, and an important moderator in promoting well-being. More generally, we suggest that the mindful self may also be an applicable concept with which to describe and predict the higher level of self-development of those who grow up in the culture of Buddhism or regularly engage in meditation over a long period of time.

https://www.frontiersin.org/articles/10.3389/fpsyg.2017.01752/full?utm_source=F-AAE&utm_medium=EMLF&utm_campaign=MRK_433120_69_Psycho_20171024_arts_A

Improve Seeing Others as Like the Self with Loving Kindness Meditation

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By John M. de Castro, Ph.D.

 

“Loving-kindness meditation does far more than produce momentary good feelings. . . . this type of meditation increased people’s experiences of positive emotions. . . . it actually puts people on “trajectories of growth,” leaving them better able to ward off depression and “become ever more satisfied with life.”” – Christine Carter

 

Humans are social animals. This is a great asset for the species as the effort of the individual is amplified by cooperation. In primitive times, this cooperation was essential for survival. But in modern times it is also essential, not for survival but rather for making a living and for the happiness of the individual. This ability to cooperate is so essential to human flourishing that it is built deep into our DNA and is reflected in the structure of the human nervous system. Empathy and compassion are essential for appropriate social engagement and cooperation. In order for these abilities to emerge and strengthen, individuals must be able to see that other people are very much like themselves.

 

Unfortunately, there is very little understanding of the factors that lead to and improve empathy and compassion. One method that appears to be able to increase these capacities is Loving Kindness Meditation (LKM). It has been shown to amplify positive emotions, altruism, and compassion. This suggests that LKM may reduce the perceived difference between the self and other people. This is difficult to study, however, as these capacities are not easily measured and require length, indirect, paper and pencil, tests for assessment.

 

An alternative assessment technique is to measure the electrical response of the brain (electroencephalogram, EEG) as an indicator of empathy and compassion. This can be done by investigating differences in the brains processing of stimuli related to the self, relative to those related to other people. Upon presentation of these stimuli differences in the brain’s response can be seen called the evoked potential (ERP). The P300 response in the evoked potential (ERP) occurs between 3 to 6-tenths of a second following the stimulus presentation. It is a positive change that is maximally measured over the central frontal lobe. The P300 response has been associated with self-processing. It is larger in response to stimuli such as one’s own name, face, or information about the person’s history. So, the P300 response is often used as a measure of the processing of information about the self, with the larger the positive change the greater the self-processing.

 

In today’s Research News article “Decentering the self? Preliminary evidence for changes in self- vs. other related processing as a long-term outcome of loving-kindness meditation.” See:

https://www.facebook.com/ContemplativeStudiesCenter/photos/a.628903887133541.1073741828.627681673922429/1441662135857708/?type=3&theater

or see summary below or view the full text of the study at:

http://journal.frontiersin.org/article/10.3389/fpsyg.2016.01785/full?utm_source=newsletter&utm_medium=email&utm_campaign=Psychology-w48-2016

Trautwein and colleagues employ the P300 response in the evoked potential (ERP) in response to pictures of the self or a close friend to investigate the effectiveness of Loving Kindness Meditation (LKM) to improve empathy and compassion in humans. They recruited adult long-term practitioners of LKM and a group of age, gender, handedness, and education matched non-meditators. The participants were asked to press a button every time a picture of either themselves of their friend was presented amid a series of other stimuli. This occurred on 20% of the time. They measured performed this task while wearing scalp electrodes to measure the EEG and the P300 response to these stimuli was recorded.

 

They found that, as expected, the LKM practitioners reported experiencing more compassionate love for strangers and all of humanity than control participants. They also found that, as expected, the P300 response in the parietal lobe of the brain was greater to the picture of the self than the friend. As a measure of the degree to which the participant viewed the self and other as similar, they measured the difference in the ERP response to the self vs. friend picture. They found that the smaller the difference between the self vs. friend P300 response the greater the levels of self-reported compassion. Importantly, they also found that the greater the amount of LKM practice the smaller the difference in the P300 response to self and friend.

 

These results are interesting and suggest that Loving Kindness Meditation (LKM) improves empathy and compassion by altering the brain’s response to self vs. others. In this way, individuals perceive other people as more like themselves, making them more compassionate and empathetic. It should be noted, however, that there was not a comparison group of meditators who did not practice LKM. So, it cannot be concluded that the effects were due to LKM practice specifically. It could be that any form of meditation practice would have similar effects. But, it is clear that meditation alters the brain’s response to self vs. others.

 

So, improve seeing others as like the self with Loving Kindness Meditation.

 

“The practice of LKM led to shifts in people’s daily experiences of a wide range of positive emotions, including love, joy, gratitude, contentment, hope, pride, interest, amusement, and awe. These shifts in positive emotions took time to appear and were not large in magnitude, but over the course of 9 weeks, they were linked to increases in a variety of personal resources, including mindful attention, self-acceptance, positive relationships with others, and good physical health…They enabled people to become more satisfied with their lives and to experience fewer symptoms of depression.”  – Barbara Fredrickson

 

CMCS – Center for Mindfulness and Contemplative Studies

 

This and other Contemplative Studies posts are also available on Google+ https://plus.google.com/106784388191201299496/posts

 

Study Summary

Fynn-Mathis Trautwein, José Raúl Naranjo, and Stefan Schmidt Decentering the self? Preliminary evidence for changes in self- vs. other related processing as a long-term outcome of loving-kindness meditation. Front. Psychol., 21 November 2016 | http://dx.doi.org/10.3389/fpsyg.2016.01785

 

Research in social neuroscience provides increasing evidence that self and other are interconnected, both on a conceptual and on an affective representational level. Moreover, the ability to recognize the other as “like the self” is thought to be essential for social phenomena like empathy and compassion. Meditation practices such as loving-kindness meditation (LKM) have been found to enhance these capacities. Therefore, we investigated whether LKM is associated to an increased integration of self–other-representations. As an indicator, we assessed the P300 event-related potential elicited by oddball stimuli of the self-face and a close other’s face in 12 long-term practitioners of LKM and 12 matched controls. In line with previous studies, the self elicited larger P300 amplitudes than close other. This effect was reduced in the meditation sample at parietal but not frontal midline sites. Within this group, smaller differences between self- and other-related P300 were associated with increasing meditation practice. Across groups, smaller P300 differences correlated with self-reported compassion. In meditators, we also investigated the effect of a short LKM compared to a control priming procedure in order to test whether the state induction would additionally modulate self- vs. other-related P300. However, no effect of the priming conditions was observed. Overall, our findings provide preliminary evidence that prolonged meditation practice may modulate self- vs. other-related processing, accompanied by an increase in compassion. Further evidence is needed, however, to show if this is a direct outcome of loving-kindness meditation.

http://journal.frontiersin.org/article/10.3389/fpsyg.2016.01785/full?utm_source=newsletter&utm_medium=email&utm_campaign=Psychology-w48-2016

 

Self is a verb

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By John M. de Castro, Ph.D.

 

“The falling away of self is the most significant, bewildering, and liberating spiritual event in one’s entire life, and perhaps the least understood.” – Adyashanti

 

 “What is fascinating is that in the western psychological view, the “self” or the “executive function” is actually a process and not really a thing. It waxes and wanes all the time, goes into the foreground and background of awareness depending on how much we need it, disappears when we sleep, is not the same as it was when we were little, much less the same as it was last year, and is even subtly different than it was last week.” – Ron Crouch

 

Most people strongly believe that they have a self, an ego. Reflecting this, our language is replete with concepts that contain self; oneself, myself, himself, herself, ourselves, self-concept, self-esteem, self-love, self-regard, selfless, selfish, selfhood, selfie, etc. But, particularly note the term self-concept. It directly states that self is a concept. It is not a thing. It is an idea.  This is important, as most of us think that there is a thing that is the self, when, in fact, there is not. A concept is a way to summarize a set of phenomena that appear to have common properties, such as fruit, or more abstractly, attention. But, note there is not a single entity that is fruit. It is a set of things that are grouped together by common biological factors. The idea of attention is not a thing. Rather it refers to a set of processes. This is also true of the concept of self.

 

A simple self-exploration can verify this. Spend some time looking within to find the self, to find anything that comprises the self. You will discover that you can’t find it. That’s because it’s a concept not a thing. Now quiet the mind for a brief time, even if for only a few seconds, and you’ll note that when you’ve eliminated thinking, the self disappears. In other words, self only appears when you’re thinking about it. This is clear evidence that self is a concept and is created by thought. In other words, there’s a process involving thought that creates a self. This is a verb. We are not a self, we are producing a self, we are selfing!

 

As another exercise, write down a set of responses to “I am ______.” You may have answered, a man, an engineer, an academic, a father, a cyclist, a Buddhist, etc. In other words, you would list of a set of labels that you believe are essential to your idea of yourself. These labels come from our minds summarization and categorization of a variety of experiences and memories. Thinking now goes to work using these labels in its construction of the self. Note these are not the self itself, but rather the remembered characteristics of the individual. These are now employed in producing the self, in selfing.

 

Webster’s dictionary defines self as:

“1a :  the entire person of an individual

b :  the realization or embodiment of an abstraction

2a (1) :  an individual’s typical character or behavior

(2) :  an individual’s temporary behavior or character

  b :  a person in prime condition

3:  the union of elements (as body, emotions, thoughts, and sensations) that constitute the individuality and identity of a person”

This definition suggests that the “self” consists of a set of components including physiology, behaviors, personality, emotions, thoughts, beliefs, memories, etc. It is not a single thing rather it’s a set of things that in their entirety are considered a self. The self itself is thought to define one’s individuality. But, note that the definition indicates that self is an embodiment of an abstraction. In other words, the dictionary defines self as a concept, not a thing.

 

Each of these components of a self are themselves processes. To create a self, we recall memories, stories about us, that exemplify our nature. The active process of memory retrieval and review is part of selfing. We incorporate beliefs about ourselves in the self. These include ideas such as outgoing, intelligent, unlovable, overweight, etc. But these beliefs are produced by thoughts that are fueled by memories and prior learning. They are an active construction, a part of selfing. We include our emotions as components of our constructed selves. These include happy, afraid, loving, etc. But emotions are changeable moment to moment. We only include what we consider stable patterns of emotions. But this requires memory and thought, reflecting on our past emotional states, and is thus an active construction, part of selfing.

 

We also include what we consider our personalities in our constructed self. Personality is itself a constructed concept. There is no single entity that comprises a personality. Personality is thought to be composed of a set of relatively permanent and stable characteristics that mark our individuality, such as the so-called “Big Five” personality traits, openness to experience, conscientiousness, extraversion, agreeableness, and neuroticism. But, once again these are not things, but concepts. They are actually constructed from consistencies of the answers to a set of standardized questions such as I am interested in people, I think a lot before I speak or act, I get stressed out easily, I pay attention to details, I have a vivid imagination. These all refer to the “I” (self) and refer to how you act or feel. But, note that these questions cannot be answered without reference to our memories of how we’ve acted or felt in the past. So, we address each question by constructing an answer based upon a review of memories, an active process. Hence, our personality is also constructed. It also is a process. If self is in part composed of personality then it also is constructed, part of selfing.

 

We think of the body as our self, with the skin physically separating us from the outside world and others. But is this actually true? The body is constantly changing. Every cell in the body is different than it was a few years ago. The body actually changes from moment to moment. It is constantly incorporating things from the outside, air, food, and water and contributing to things outside through breathing, sweating, and elimination. Hence, the body is not constant and it is not something separate from the environment. So, how can something so fluid and impermanent be a self? It is only our ideas and perceptions and beliefs about our bodies that are actually what we think of as a self. It’s a construction produced by thought. It is just one more component of selfing.

 

Buddhism teaches that there is no self. This is an unfortunate term as it implies no existence. A good example of what is really meant is contained in this story. A student came to his Zen teacher stating that he had a breakthrough. That he experienced no self. The teacher raised up his stick and hit him on the back of the head, then asked “now tell me who felt that?” The story emphasizes that no self does not mean that there isn’t an experiencing entity. Rather, that there is no enduring thing that is the self. The Buddha refused to answer whether a self-existed or not. He taught that we should not dwell on thoughts like these but rather to view everything as impermanent, arising and passing away. He taught that we should then look at the self in this way and investigate where this perception of self originates. So, the Buddha taught that what is important is to not think about a self but rather investigate the process of selfing.

 

The great Zen master Dogen wrote “To study the Buddha Way is to study the self. To study the self is to forget the self. To forget the self is to be enlightened by the 10,000 things.” This well states the view that we need to investigate the process of selfing, study the self, but then realize that it’s just a lived experience and not a permanent thing; forget it, and stop looking at the world through a lens of self. There is indeed a lived experience. It would be a mistake to deny it. But, what the idea of no self points to is that it is only an impermanent experience, nothing more, nothing less.

 

So, self is simply a natural process of the mind. It is constructed. A solid self is an illusion. The idea of self may be useful in helping us navigate everyday existence, particularly during development, but has no true existence. We can’t really eliminate the idea of self as it is a lived experience. But, we can recognize it for what it is, a process and not an entity, and no longer make it central to our existence. Getting it out of the center is helpful as it destroys many delusions. That is the key to the teaching. Let self be experienced, see it for what it is, a process, and give it no dominant place in our lives. Let what is experienced in the present moment define what we are.

 

“Everything we think has self-nature, actually doesn’t. Buddha called it anatta or no-self where nothing has self-nature. That means, you and I and all of us are not really this thing called a self, or me. This is strange because it’s almost impossible for the Western mind or the human mind to think of itself in any terms other than self. The mind doesn’t even know where to begin how to do this. But, with deep insight this orientation toward self, collapses. We see that—wow—none of this has self-nature in it!” – Adyashanti

 

“Suffering exists, but no sufferer can be found.

Actions exist, but no doer of actions is there.

Nirvana exists, but no one who enters it.

The Path exists, but no traveler can be seen.” – Visuddimagga, 513
CMCS – Center for Mindfulness and Contemplative Studies

 

This and other Contemplative Studies posts are also available on Google+ https://plus.google.com/106784388191201299496/posts