Showing posts with label personal growth. Show all posts
Showing posts with label personal growth. Show all posts

Tuesday, August 19, 2014

Meehan Crist - Postcards From the Edge of Consciousness


A week or two ago, I posted an article on one guy's first experience of a sensory deprivation flotation tank. Strangely, here is another one, this time from Nautilus, after several years of never seeing anything written on this topic.

Are sensory deprivation tanks making a comeback?

Postcards From the Edge of Consciousness

Sensory deprivation goes from CIA torture manuals to a yoga studio near you.

By Meehan Crist | Illustration By Vivienne Flesher 
August 14, 2014

I AM FRESH from the shower, wrapped in just a towel and smelling of mild herbal soaps (both shower and soaps are required), standing at the door to the tank. It resembles a shower door—knee-high, sliding—and opens to reveal a tub bigger than a bathtub but smaller than a hot tub, with a bulge in the middle. The tub is molded from a pale blue material that reminds me of above-ground Jacuzzis from the ’70s. The walls are padded with soundproof material. Overhead, the ceiling looks low enough to touch. There are no windows. Sam Zeiger had this tank built into his Chelsea apartment nearly 30 years ago and he is currently down the hall, in the living room, which has been modestly closed off from this half of the apartment by a folding screen. I am not uncomfortable, though I am, perhaps, in a state of nervous anticipation. This is my first float.

Leaving my towel outside, I step in and slide the door shut behind me. The air is humid and close. The smell reminds me of the inside of an old sailboat—salt and weathered fiberglass. The water is loaded with more salt than the Dead Sea, and both air and water are kept at skin temperature, so that as you float it is hard to say where body ends and environment begins. Once the lights are off, the darkness is total. The tank offers a reduced sensory experience as close to nothingness as you can get.

Slowly, so as not to disturb the water into motion, I lower myself down. The water feels thick. Slippery with salt. I lie back and feel for the big round button I’ve been told will be on my left. When I press it the lights go dark, and I begin floating.

YOU'LL HEAR things that you don’t normally hear,” Zeiger had said as he prepped me in his living room. “Your heart beat, your blood flow. A lot of people report hearing a quiet, high-pitched whine, which is your nervous system.” The proprietor of Blue Light Floatation, Zeiger is neither scientist nor clinician, but for the past 29 years, he has hosted a steady stream of floaters and attained something like cult status. The flotation community leans a bit New Age, and Zeiger’s living room, which smells pleasantly herbal, features floor-to-ceiling bookshelves lined with titles such as Indestructible Truth, You Are the Eyes of the World, and The Attention Revolution. Tibetan prayer flags are draped over a lamp at one end of the brown leather couch. I have come because flotation has seen a popular resurgence in recent years, with commercial tank operators popping up across the country, and I’ve heard stories both fantastic and mundane about the reduced stimulus experience. It can cure terrible, lifelong phobias. It helps with chronic pain. It is a portal to other dimensions. It is relaxing. 


 
Into the Tank: Today, most commercial flotation tanks are stand-alone boxes with a hatch that opens at one end. But some, like the tank in Sam Zeiger’s apartment in Chelsea, are specially-designed rooms that are more like a large shower stall.David Seefelt/High-TechFloatation
Research suggests that something rather remarkable happens when sensory stimulus from the external world is reduced to nearly nothing. REST, or Restricted Environmental Stimulation Therapy, as floating and the related dry chamber methods are known to researchers, has been shown to slow the heartbeat, reduce blood pressure, and release muscle tension. It increases levels of endorphins and lowers levels of adrenaline, as well as stress hormones such as cortisol. Some of these effects can be measured across sessions. Cortisol levels, for example, tend to go down after the first session, then go down further and stay down after repeated sessions. Clinically, REST has been shown to help with tension headaches, hypertension, and chronic pain, as well as performance enhancement. Basketball players, tennis players, dart players, skiers, and pilots all perform better after REST. Scores on memory and cognition tests improve. Some subjects report powerful emotional experiences, as in a particularly intense session of psychotherapy, and nearly all subjects report greater relaxation and an elevated mood after floating.

But why? Sensory Deprivation: Fifteen Years of Research, published in 1969 and edited by John P. Zubek, was the first authoritative overview of what was then called the “sensory deprivation” literature. The book catalogues an array of promising findings, but as REST researcher and pioneer Peter Suedfeld noted in a 1994 issue of the Journal of Environmental Psychology, “researchers had generated many facts, but had failed to propose and test a theory that would explain the wide-ranging and impressive changes in functioning that were evidenced during or after REST.” Nearly a decade later, we have more facts and a growing store of anecdotal evidence, but a scientific explanation is far from complete. Beyond the tantalizing promise of clinical applications, a better understanding of how flotation affects the mind and body may offer insight into a common but poorly-understood twilight phase of consciousness that occurs between waking and sleeping, when the lines between conscious and unconscious begin to blur and the mind begins to unwind.

AT FIRST I cling to the tank, fingers splayed and pressing up against the sides. Then I let go. My mind offers this: unmoored. The saltwater makes me so buoyant that I float without any effort at all. The darkness behind my eyelids is indistinguishable from the darkness of the tank. But I am naggingly aware of a line along my skin where water meets air. I think about this line, and whether I should be thinking about it. Some say that the experience of flotation is similar to meditation, and this is certainly reminiscent of meditation—the mind twitching and fretting like a puppy tied to a lamppost.

But the sensory experience of floating is like nothing else. The only sounds come from inside the body: the whooshing rush of each breath filling then escaping the lungs, the echoing thump of the heart in the chest. At some point (has it been five minutes? 10 minutes?), I realize I can’t tell if my eyes are open or closed. When I twitch my eyelids to check, the sound of the ensuing blink is a resonant boom. A rumbling begins somewhere behind my right ear, as if a truck is coming around the curve of my head, and as it thunders past, I realize an air bubble has been loosed from my hair. There are subtler noises as well, a regular swish like the hem of a woman’s dress brushing a marble floor—my blood circulating.

Suddenly, my left foot touches the side of the tank and my whole body tenses. I use my toes to push off, followed quickly by my right foot bumping up against the other side. I have pushed too hard. Though I can’t see anything, I am acutely aware of the boundary the tub inscribes around me. After a few more bumps and gentle pushes, my body and the water make peace, and I stop fixating on the tank. Then I discover I can’t think about the tank. I can’t mentally place where the sides might be or where my body might be in relation to anything else. My brain keeps asking my body, where am I? And my body keeps saying, um, I don’t know…

This is when I begin to get dizzy. I swear my body is spinning clockwise on the surface of the water, so I prepare to bump the left side of the tank, but I don’t. This is wildly disorienting. It’s as if the tank has disappeared and I’m spinning in endless space.

BECAUSE flotation simulates the weightless conditions of space, NASA has used flotation tanks to train its astronauts.

BUT BEFORE astronauts and the New-Age embrace, there were Cold War fears about brainwashing. The reduced sensory environment of REST grew out of experiments secretly funded by the CIA in the 1950s and 60s, on what was then termed “sensory deprivation.” In the early 1950s, remarkable video footage surfaced which showed American GIs taken captive in Korea denouncing capitalism and imperialism, prompting the CIA to ask: how could these extraordinary confessions have been extracted? The intelligence community suspected a powerful new mind-control technique. In a sensational and hugely popular book published in 1951, Brain-Washing in Red China, the journalist and secret CIA propagandist Edward Hunter proposed the term “brain-wash,” a literal translation of the Chinese his nao, to “wash brain.” If Communist powers had figured out powerful new mind-control techniques, then Western powers needed to catch up. It was a psychological arms race that could only be run by scientists studying the human mind.

The CIA’s interest in sensory deprivation as a potential mechanism of brainwashing was sparked by the illustrious psychologist Donald Hebb of McGill University. Hebb is best known for the famous dictum “cells that fire together wire together,” referring to a theory about neural mechanisms now foundational to modern neuroscience. Less well known is the fact that he attended a secret meeting at the Montreal Ritz-Carlton on June 1, 1951, along with high-ranking representatives from the defense departments of three countries—Britain, the United States, and Canada. At this meeting, the question of brainwashing was raised. Hebb, then chair of the Human Relations and Research Committee of the Canadian Defense Research Board, speculated that prisoners might be more malleable if placed into isolation with limited sensory input. The others were impressed. Three months later, he began research funded by Canada’s Department of National Defense (and carefully monitored by the CIA) into the effects of sensory deprivation. As Alfred McCoy reports in A Question of Torture: CIA Interrogation, From the Cold War to the War on Terror, within the intelligence community, one stated goal of the research was to prepare soldiers taken hostage and subjected to mind-control techniques. Hebb published the results in a 1954 issue of the Canadian Journal of Psychology under the guise of a study on monotonous environments such as those experienced by long-distance truck drivers.

The experimental setup Hebb designed looks very little like today’s flotation tanks. Twenty-two male student volunteers were paid $20 a day, twice the average daily wage, to lay on a bed in a chamber designed to induce “perceptual isolation.” The students wore a translucent plastic visor that emitted diffuse light to prevent “pattern vision,” as well as cotton gloves and cardboard cuffs that went from elbow to fingertips to reduce tactile stimulation (see The Early Days). A U-shaped foam rubber pillow helped dampen auditory stimuli, but an air conditioner in the ceiling remained on 24 hours a day, emitting a steady hum of white noise. The students were allowed breaks to use the bathroom and eat meals, which many ate sitting at the foot of the bed. They were invited to stay as long as they liked, but most could not make it past two or three days. 


 
The Early Days: In the 1950s and ’60s, early sensory deprivation researchers experimented with a wide array of techniques for reducing sensory stimulus. Here, one of Hebb’s volunteer subjects lies on a bed in a specially designed chamber, wearing a visor to reduce visual stimulation, padding around the ears to reduce auditory stimulation, and cuffs from the elbow past the fingertips to reduce tactile stimulation. Most subjects could not stand to remain in such conditions for more than two days.Credit Unknown
The results were startling. Subjects’ cognitive skills deteriorated rapidly and most experienced powerful hallucinations. As one of Hebb’s graduate students, Woodburn Heron, wrote in a 1956 issue of Scientific American, “Our subjects’ hallucinations usually began with simple forms… Then the visions became more complex, with abstract patterns repeated like a design on wallpaper, or recognizable figures, such as rows of little yellow men with black caps on and their mouths open. Finally, there were integrated scenes: e.g. a procession of squirrels with sacks over their shoulders marching “purposefully” across the visual field, prehistoric animals walking about in a jungle, processions of eyeglasses marching down a street.” Some subjects experienced auditory or tactile hallucinations, as well—“one had a feeling of being hit in the arm by pellets fired from a miniature rocket ship he saw.” Many participants refused to finish the experiment.

The CIA, however, was most interested in the students’ receptivity to beliefs that had previously been rejected. Before going into the chamber, participants were given various tests and questionnaires, including one gauging belief in paranormal phenomena. While the participants were in the chamber, Hebb’s team played “a recording of a talk arguing for the reality of ghosts, poltergeists, and other supernatural phenomena.” Apparently, even those who had reported not believing in such phenomena found this talk quite convincing. “Some of them reported that for several days after the experiment they were afraid they were going to see ghosts.”

Realizing the implications of his work, Hebb soon abandoned the study of sensory deprivation, but flame had been put to fire. Seven years after the McGill study was published, 230 articles on the subject had appeared in scientific journals, and behind closed doors controlling sensory environments had emerged as a way to soften prisoners before interrogation. In a confidential report to the Canadian Defense Research Board, Hebb noted that four of the students in his study “remarked spontaneously that being in the apparatus was a form of torture.” In the last interview he gave before his death, he said, “It was clear when we gave our report to the Defense Board that we were describing formidable interrogation techniques.”

This formidable potential was not lost on the CIA. During the 1950s and ’60s, multiple CIA projects funded scientific research on psychological torture and interrogation techniques, including sensory deprivation. The most expansive was the now-notorious MKUltra project, which used (sometimes unwitting) American and Canadian citizens as test subjects in a wide-ranging research program on mind control. As McCoy notes, the CIA dispensed $25 million for psychological experiments on human subjects to researchers at non-governmental organizations, including 44 universities and 12 hospitals. The chilling outcome of this research was made public only after The New York Times published an exposé on U.S. involvement in torture and assassinations in Honduras, and the CIA was forced to release the interrogation training manual known as KUBARK. Dated 1963, the last year of the MKUltra program, KUBARK details interrogation methods that include periods of both sensory overstimulation and sensory deprivation.

Researchers now recognize that many of the dramatic effects of Hebb’s research were not the result of reduced stimulus, per se, but to monotonously-repeated overstimulation: the lighted visor, the white noise, even the pressure of the bed against the back. But the study became recognized as a landmark investigation into sensory deprivation. And sensory deprivation continues to be associated with torture, obscuring the fact that dramatic negative effects such as hallucinations, intense anxiety, and mental breakdown are not merely a result of restricted sensation, but of how sensation is manipulated and under what circumstances.

I AM reluctant to admit it, but some corner of my mind was vigilant for the onset of hallucinations. For regression and psychological breakdown. For the dissolution of the self into nothing.

I try to relax. Breathe slower and deeper. I try to release the tension in my legs and arms, to let my head drop into the water as it might drop onto a pillow. This is harder than you might think. My neck stretches a tiny bit longer. My head drops a fraction of an inch. And then I am stuck. Focusing on my shoulders, I think, relax. The tension maintains a vice grip. Goddamnit, I think, relax.

What I did not expect: once I stopped trying so hard to relax, my attention turned inward, burrowing through bodily sensation like geological layers of sediment. I become aware of the curve and stretch of each muscle, the pull of tendon and ligament. I notice the meat of my upper arms as distinct strips of flesh around a solid core of humerus. I feel my ribs as what they are, a bone case for my organs. Cosmonaut of my own anatomy, I go deeper and become aware of stomach and gut, the spaces carved out for food and waste and fetus, all of it pulsing as the bone case yawns open, then draws shut, with every breath. How have I never noticed all this, before?

WAIT, did I fall asleep? I am suddenly aware of myself as a pinprick consciousness in a vast dark, where before I was not, which makes me wonder if I have just woken up. How long have I been in the tank?

My right shoulder twitches. My right forearm. My left calf muscle. It’s like those involuntary muscle twitches you get right before you fall asleep. Except that I’m not falling asleep, I’m waking up. Or letting go. This body doesn’t seem to belong to me. Muscles are releasing like the first raindrops of a quickening spring shower. It is both exhilarating and utterly relaxing. I’m not trying to do anything, anymore. I’m watching.

Here, beyond conscious control, is the previously unattainable physical release. My shoulders go. My neck relaxes. The muscles along my spine elongate and a subtle ache lodged in my back for months finally disappears. I can’t remember the last time I felt this good.

But how can I describe this other feeling, being utterly present while also being outside my body and outside time? Of being connected to everything and nothing?

The only way I can describe it is that floating feels like being meditated. As if the tank does it for you, from the outside in.

THE AVERAGE brain is an electrochemical organ that generates as much as 10 watts of electricity, enough to power a small light bulb. This electrical activity can be recorded in the form of brainwaves that have higher or lower frequencies and amplitudes, and the four most common—beta, alpha, theta, and delta—roughly indicate levels of arousal. Beta waves are short and fast and associated with day-to-day levels of activity, such as reading a book or navigating a busy city street. On the other end of the spectrum, delta waves are long and slow, associated with deep sleep. It’s the grey areas in the middle that seem to be at play in flotation.

EEG recordings have shown that during flotation beta and alpha waves decrease, while theta waves increase, patterns of brain activity typically associated with sleep or meditative states. While there are different distributions of brainwaves across different brain areas, decreasing beta and alpha waves are broadly associated with lowering states of arousal. And while theta waves occur throughout the brain during wakefulness, they characterize the first stage of sleep. Coupled with subjective reports about flotation, these patterns point toward a hypnogogic state, that liminal zone where conscious control of mental processes begins to loosen its grip, when you stop engaging with the outside world and turn inward, just before falling asleep.

The first flotation tank was built in the mid-1950s by a researcher who had a lifelong fascination with states of consciousness. John Lilly, a brilliant and wildly unorthodox researcher then studying sensory deprivation at the National Institute of Mental Health (NIMH), invented an upright flotation tank in which a subject could be fully submerged like a scuba diver. The suit he designed is reminiscent of scuba gear, with the addition of a rather terrifying-looking hood and blackout mask to restrict vision (see A Breath of Fresh Air).


 
A Breath of Fresh Air: The first experimental flotation tank designed by John Lilly completely immersed the subject underwater. Subjects wore a full-body suit much like scuba gear, with a special hood and black goggles to block sensory stimulation to the visual system. This setup proved far too anxiety-provoking, so Lilly redesigned the tank so subjects could float with their face out of the water, breathing freely.John Lilly/Columbia University Press
At first, Lilly experimented on himself and fellow researchers, and he quickly realized the discomfort and of the hood and the fear of drowning were aggravating distractions. He decided to ditch the suit and redesign the tank so a subject could float horizontally, with their face out of the water.

Lilly, who was friends with such luminaries as Richard Feynman and Buckminster Fuller, lost a great deal of credibility in the scientific community when he left NIMH to follow his own dubious research programs, which included taking massive amounts of LSD and Ketamine (sometimes while floating), giving LSD to dolphins, and trying to communicate with extraterrestrial life. “I took LSD for the first time, in the tank, with three dolphins under it in a sea pool. I was scared shitless,” wrote Lilly. “As I climbed over the wall into the saltwater, a memorandum, from N.I.M.H appeared before me: “Never take LSD alone.” That’s when I learned that fear can propel you in a rocketship to far out places.” And yet, Lilly may have been onto something.

Subsequent research suggests there are states of arousal that fall between conventionally categorized states such as sleep and waking, supporting his intuition that there are multiple states of human consciousness we have yet to fully explore. In the 1990s, the discovery of the Default Mode Network, an interconnected archipelago of brain areas whose activity decreases when we are focused on a task and increases when we stop focusing, complicated the notion that brain areas are either “on” or “off,” in use or on hold. And sleep, as anyone who has used the popular SleepCycle app knows, is composed of multiple levels of arousal serving many functions, which we have yet to fully understand. As veteran REST researcher Roderick Borrie puts it, “If you just look at brainwaves, it looks like the brain is asleep, but it’s not, which allows a different kind of processing to occur.”

“We had a Zen master come to my lab once,” Suedfeld told me, “and he asked us if we would let him float, so we did, of course. He came out and said, every day since I was very young, I meditate four or five hours a day, and the level of meditative depth that I experienced in the tank was such as I can only manage maybe once or twice a year.” Suedfeld, who coined the term REST with Borrie in the 1970s, has shown that restricted stimulus environments can reduce pain, ease headaches, and support behavior modification. Recently, he has used REST to help people quit smoking. He believes REST has clinical advantages over meditation. “You don’t have to learn how to do it,” he said. “You are in no danger of becoming addicted physically and you can’t overdose. If you have a bad experience all you have to do is get up and walk out.”

Highly experienced meditators show dramatic increases and synchronization in gamma waves, a type of brainwave even shorter and faster than beta waves, which have not been found in the brain during flotation. As Dr. Richard Davidson, a meditation researcher at the University of Madison-Wisconsin, put it, “Meditation is really designed to produce awakening, not sleep.” And there are many different meditation techniques. “Meditation is kind of like sports, some are more active, some are less active.” When I asked about mindfulness meditation, the practice most commonly compared to flotation, he said, “Mindfulness is classically described as paying attention non-judgmentally, and I doubt that participants in REST are given that instruction.”

Evidence for what happens during flotation remains elusive partly because after the 1960s, sensory deprivation was something of a dirty word, associated with Lilly’s less-than-scientific experimentation and the torture of political prisoners both at home and abroad. The research dissipated. “Hebb and others who were doing that kind of research were attacked as being complicit in torture,” said Suedfeld. He paused. “I know of several people doing that research who were physically attacked. One had his children threatened at school. They had their houses and automobiles vandalized, et cetera. So that drove quite a few people out of the field, not surprisingly.” Even today, the REST literature is plagued by small sample sizes, poor controls, and case studies that offer tantalizing if incomplete evidence.

But research may be picking up, due partly to the recent resurgence of commercial float centers like the one I visited in Chelsea, or the one recently installed in a yoga studio just 20 blocks uptown. In Sweden, researchers such as Annette Kjellgren, Sven Bood, and Torsten Norlander have been conducting larger, well-controlled studies that show REST is clinically effective on conditions such as stress, chronic pain, and hypertension. In the U.S., Justin Feinstein, a young clinical neuropsychologist at the Laureate Institute for Brain Research, is constructing a flotation lab that will, for the first time, allow investigation into changes in brain activity during flotation. He will use the Institute’s two fMRI scanners to record brain activity while subjects are floating. Once Feinstein’s lab is up and running, it will be one of only a few flotation research labs in the country, and the only one with fMRI scanning capability. “A lot of speculation goes on in the field,” he said, “but we just don’t know. A lot of this research has yet to be done.”

One of the biggest remaining mysteries is why people tend to have a similar progression of subjective experiences in the tank. Thomas Fine at the University of Toledo’s College of Medicine, whose research has shown that REST raises endorphins and lowers stress hormones, as well as offering relief from hypertension, rheumatoid arthritis, and pain, has encountered this progression many times in his work. He notes that people will have different experiences depending on different individual characteristics, such as sensitivity to external stimuli, but says, “Even John Lilly talked about people initially being aware of their body and the effect on the body, then when people got used to the tank, it was less about their body and more about their internal experience. It could be more about emotion or what their thoughts are, or the connection between those. Then as they float further, they go to no thought, just experience. That’s the level we think is related to the deep relaxation.” 


Was I waiting for an out-of body experience? For enlightenment?
Did I expect the private present tense to be so deafening? And then so quiet? When I stopped trying so hard to relax, what came over me was a calm more profound than anything I could have imagined.

I did not expect this, either: Once I was less distracted by the physical, my attention turned toward the mental, peeling back layer after layer of thought toward some white-hot core of emotion. When I began to cry, softly, the water responded, creating tiny wavelets that rocked my body at the center of the tank.

Near the end of my float, I noticed a new sound, soft and slightly distant. Not bothersome, but a constant hum with a flickering texture. I concentrated on this sound. Listened. Tried to name it. The best I could come up with was crickets. It sounded like a chirruping field of crickets, just across a two-lane road on a summer evening. It was lovely. Mesmerizing.

Afterward, when I asked Zeiger about the crickets, he nodded and said, “That’s the sound of your consciousness at work.” Zeiger had a tall glass of spicy iced tea waiting for me in his living room. It was the best thing I have ever tasted, which I know because I wrote this in my notebook—“the best thing I have ever tasted.” He sat across from me in an expensive ergonomic desk chair, wearing a pale blue shirt that matched his jeans and steady blue eyes, and all that undifferentiated blue made looking at him like looking at the sky—my eyes didn’t quite know where to focus.

I felt raw. A little dazed. Colors were a bit overwhelming. They say your senses are heighted afterward. As I blinked at Zeiger, trying to follow what he was saying, I was reminded that the sensory reduction techniques used by the CIA were designed to make prisoners more sensitive to the overstimulation that follows. At Guantanamo Bay, they have used bright lights and blared heavy metal from loudspeakers for days.

Outside, on West 23rd Street, everything was too bright, too loud, too fast. Text screamed from all sides. Signs for “News on 23rd” and takeout from “Wrapido.” A woman with short legs ran for a bus, and I watched her watch it pull away. In its wake, an old brick building with huge white letters in each window: “Joschi Yoga.” I thought about all the people inside, stretching and sweating and trying to calm their minds. A siren shrieked into life somewhere down the avenue, wailing high and bright.


~ Meehan Crist is writer in residence in Biological Sciences at Columbia University and editor-at-large at Nautilus. Her writing has appeared in publications such as The New York Times, The Los Angeles Times, The New Republic, The Believer, Scientific American and Science.


Additional Reading

Aftanas, L.I. & Golocheikine, S.A.Human anterior and frontal midline theta and lower alpha reflect emotionally positive state and internalized attention: high-resolution EEG investigation of meditation. Neuroscience Letters 310, 57-60 (2001).

Fine, T.H., & Turner, J.W., Jr. The use of restricted environmental stimulation therapy (REST) in the treatment of essential hypertension. First International Conference on REST and Self-Regulation, 136-143 IRIS Publications, Toledo, Ohio (1983).

Fine, T.H. & Turner, J.W. REST-assisted relaxation and chronic pain. Health and Clinical Psychology 4, 511-518 (1985).

Heron, W. The pathology of boredom. Scientific American 196, 52-56 (1957).

Iwata, K., Yamamoto, M., Nakao, M., & Kimura, M. A study on polysomnographic observations and subjective experiences under sensory deprivation. Psychiatry and Clinical Neurosciences 53, 129-131 (1999).

Iwata, K., Nakao, M., Yamamoto, M., & Kimura, M. Quantitative characteristics of alpha and theta EEG activities during sensory deprivation. Psychiatry and Clinical Neurosciences 55, 191-192 (2001).

Jacobs, G.D., Heilbronner, R.L., & Stanely, J.M. The effects of short term flotation REST on relaxation: a controlled study. Health Psychology 3, 99-112 (1984).

Kjaer, T.W., Law, I., Wiltschiotz, G., Paulson, O.B., & Madsen, P.L. Regional cerebral blood flow during light sleep—a H2 15O-PET study. Journal of Sleep Research 11, 201–207 (2002).

Klein, N. The Shock Doctrine Picador, New York (2007).

Solomon, P. et al. Sensory Deprivation: A Symposium Held and Harvard Medical School Harvard University Press, Cambridge (1961).

Lilly, J.C. Mental effects of reduction of ordinary levels of physical stimuli on intact healthy persons. Psychiatric Research Reports of the American Psychiatric Association 5, 10-28 (1956).

Lilly, J.C. & Gold, E.J. Tanks for the Memories: Flotation Tank Talks Gateway Books & Tapes (1996).

Lutz, A., Greischar, L.L., Rawlings, N.B., Ricard, M., & Davidson, R.J. Long-term meditators self-induce high-amplitude gamma synchrony during mental practice. PNAS 101, 16369-16373 (2004).

McCoy, A.W. A Question of Torture Henry Holt, New York (2006).

McGrady, A.V., Turner, J.W. Jr., Fine, T.H., & Higgins, J.T. Effects of biobehaviorally-assisted relaxation training on blood pressure, plasma renin, cortisol, and aldosterone levels in borderline essential hypertension. Clinical Biofeedback & Health 10, 16-25 (1987).

Murphy, C.W., Kurlents, E., Cleghorn R.A., & Hebb, D.O. Absence of increased corticoid excretion with the stress of perceptual deprivation. Canadian Journal of Biochemistry and Physiology 33,1062-1063 (1955).

Rzewnicki, R., Wallbaum, A.B.C., Steel, H., & Suedfeld, P. REST for muscle contraction headaches: A comparison of two REST environments combined with progressive muscle relaxation training. Restricted Environmental Stimulation: Research and Commentary 245-254 (1990).

Schacter, D.L. The hypnagogic state: a critical review of the literature. Psychological Bulletin 83, 452-481 (1976).

Suedfeld, P. The benefits of boredom: sensory deprivation reconsidered. American Scientist 63, 60-69 (1975).

Suedfeld, P. The clinical relevance of reduced sensory stimulation. Canadian Psychological Review/Psychologie canadienne 16, 88-103 (1975).

Turner, J.W. Jr. & Fine, T.H. Effects of relaxation associated with brief restricted environmental stimulation therapy (REST) on plasma cortisol, ACTH, and LH. Biofeedback and Self-Regulation 8, 115-126 (1983).

Turner, J.W. Jr., Fine, T., Ewy, G., Sershon, P., & Frelich, T. The presence or absence of light during flotation restricted environmental stimulation: Effects on plasma cortisol, blood pressure and mood. Biofeedback and Self-Regulation 14, 291-300 (1989).

Turner, J.W. Jr. & Fine, T.H. Hormonal changes associated with restricted environmental stimulation therapy. In Suedfeld, P., Turner, J., & Fine, T. (Eds.), Restricted environmental stimulation theoretical and empirical development in flotation REST Springer-Verlag, New York, N.Y. (1990).

Zubeck, J.P. Sensory Deprivation: Fifteen years of research N.Y. Appleton-Century-Crofts (1969).

Wednesday, August 06, 2014

Jeff Winkler - What Are the Benefits of Locking Yourself in a Tank and Floating in Room-Temperature Saltwater?

The benefits are pretty amazing in my experience, but I also had unlimited access to the tank and could float in each session for as long as I wanted. For about a year and a half of my time in grad school back in the early 1990s, I floated on average about once a week, sometimes much more, sometimes for 30 minutes up to as long as three hours, with music and without, sober and with a small dose of LSD on board.

Those experiences put me back in my body in a way nothing else ever had. It also woke me up to the depths of my own inner world and to the heights, as well. In one session I saw my death mask. In another session I was a tiny vulnerable body floating in the vastness of the Universe.

I was not a happy person at that point in my life. But after dozens of sessions in the tank I began to rediscover myself and the will to live.

THAT is the benefit (one of them, at least) of locking myself in a tank and floating in room-temperature saltwater.

What Are the Benefits of Locking Yourself in a Tank and Floating in Room-Temperature Saltwater?

By Jeff Winkler • July 29, 2014 Pacific Standard

http://d1435t697bgi2o.cloudfront.net/wp-content/uploads/2014/07/Flotation_Tank_Isolation_Tank.jpg
Isolation tank. (Photo: Wikimedia Commons)
After three sessions in an isolation tank, the answer’s still not quite clear.
“It’s almost better than therapy,” said the spa owner. We were sitting in the common room, which looked like a minimalist, high-class Chinese restaurant that prefers the word “cuisine.” Freshly washed and nibbling dark chocolate, I had just relayed a rather macabre vision from my first 90-minute “float.” My holistic spaman’s comment was not wholly appreciated.

Over the past few years, sensory deprivation tanks—you’re suspended in a few inches of body-temperature, epsom saltwater completely removed from light, sound, and touch—have gone quasi-mainstream. The goal is deceptively simple: Reducing external stimuli to an absolute minimum. Purposely striving for a state of purposelessness. Some say it provides a kind of natural buzz. Those who lack the dexterity for yoga and/or patience for sitting still in the lotus position say it helps them achieve a kenshō-grade meditative state. Others even suggest it has medicinal benefits.

I was skeptical. My last serious attempt at mediation did not go so well. But considering the circumstances surrounding that incident, I was confident things couldn’t get any worse this time around.

SCIENTIFIC STUDY INTO ISOLATION and sensory deprivation began in earnest in the 1950s, ground zero being McGill University in Montreal. The 1950s was a period of major laboratory efforts in the field of psychology, a shift from the couch to the IRL. This period of institutional experimentation saw the human mind being treated like silly putty, the least damaging results being incidents that sound like local emo bands: MKULtra, the Milgram Experiment, Zimbardo’s prison study. Initial isolation studies locked participants in four-star solitary confinement with amenities like complimentary white noise and comfy blindfold masks.

Dr. John C. Lilly developed the first floatation tank in 1954, its basic design still mostly unchanged today. A neuroscientist, Lilly had been working for the National Institutes of Health in areas like brain activity, cognition, and dolphin communication (he was Jane Goodall of the sea), when he created his invention. He’d come up with the idea for the tank after wondering, “What would happen to my mind if I freed myself from physical stimuli,” which is as close as there comes to a straight answer from Lilly regarding, well, anything. Lilly eventually moved to Florida, where he combined his work on the flotation tank with his studies of animal brain activity. Oh, right, and LSD.

Lilly began floating while dropping acid, claimed to conference with aliens from another dimension while in the tank, gave dolphins a “100 mcg dose” of his synthesized sacrament as part of his interspecies communication studies (Goodall = amateur), and occasionally took PCP bicycle rides (not a druggie euphemism). And as frequent drug users do, he talked about it. A lot. Of the 1960s hippie mafia that helped define the New Age stereotype, Lilly’s a top Don, and for the next 50-odd years he went exploring what he called innerspace.

I was more than ready for innerspace travel. But there were launch issues. Being inside the tank for the first time is so unnerving because it’s so unnatural. Your first time, it takes a while (15 minutes?) to adapt to floating on the saltwater like a fishing bob. There’s slight discomfort, your body knowing damn well this kind of prolonged and effortless physical suspension is not normal. Then there’s the isolation. Never mind cave divers, humans almost never experience this kind of almost complete aloneness. With absolutely no outside stimuli—even prisoners in solitary can scratch the walls—you’re confronted with the existential clown parade marching inside your own head.

How else to explain the macabre vision: floating in a void, having a disagreement with a bloodless, severed forearm that skittered over my body like a pesky spider. Annoyed, I tried to throw it into the darkness, but if came back like a magnet boomerang. This was the better-than-therapy my spaman was talking about.

PETER SUEDFELD BECAME THE TANK’s champion after Lilly. Suedfeld gave the experience a scientific name with mass appeal: Restricted Environmental Stimulation Technique. His numerous studies, as well as those of other REST enthusiasts, indicate that floatation tanks have positive effects on a plethora of issues: hypertension, child autism, smoking cessation, obesity, even PMS (so long as the woman experiences symptoms before entering the tank).

As with any cure-all, the studies are mostly inconclusive. And unlike Lilly’s alien meetings, the Suedfeld crowd has enough sense to direct most of the focus on the mental health benefits. From a psychological standpoint, REST reportedly improves concentration and creativity. More concretely, it allows people to organize their noise-filled lives, a power-nap for your senses. My spaman told me he has some weekly clients, several of whom are doctors and nurses who use the tank to clear the mental detritus after a three-day shift.

My second time in the tank, it took almost no time to get still, physically and mentally. I knocked idle thoughts away like soft pitches at batting practice. But every time I felt my “self” begin to disappear, I got excited. At those moments, I’d be pulled back into self consciousness, aware that I was lying naked in a saltwater tank that smelled a little of mildew. Clearly, I was doing something wrong. And, frankly, it was all rather stressful.

A vague sense of melancholy came at the end of the session, marked by the drowsy sounds of a didgeridoo track (perhaps this partially explains the severed boomerang). Imagine how you feel being snapped back to reality when a lover’s massage finally ends. Relaxed but glum. After nibbling dark chocolate in the common room for 10 minutes, I left. Outside, the colors weren’t brighter, the sounds weren’t clearer. Just before turning the key to my engine, only one thought came to mind: I’ve got to come back. I need this to work.

WHATEVER THE SCIENCE, REST clearly has a positive effect on a lot of well-to-do people. Early next month in Portland, the fourth annual Float Conference will take place. Float centers are popping up in just about every major city. If you can’t throw down $50 to $100 per session, put that money in a piggy bank because tanks are available for purchase—new, between $10,000 and $45,000, while previous-floated tanks go for about $5,000.

Joe Rogan, the former Fear Factor host and current UFC commentator, is often credited with tanks resurgent popularity. Rogan has been talking up float tanks for years, and not on a street corner; dude has a podcast. Even my spaman volunteered that the comedian is largely responsible for the tank’s recent popularity. The vanguard of the new REST movement, Rogan takes a little from Lilly’s philosophizing and a little from Suedfeld’s science. That is, while he espouses of the tank’s mind-altering, quasi-psychological benefits for creativity and insight, Rogan’s pre-tank regime is pretty straight-forward: “I like getting really baked.”

During my third and final session, I spent some time debating what would have been worse: showing up really baked or floating sober. The former so impolite, the latter so incredibly boring. Even my subconscious was twiddling thumbs. During a theta state, I “walked” out of the tank and had an out-of-body cigarette break before grudgingly returning to my terrestrial form. Mine was clearly not the kind of experience that supposedly helps with smoking cessation.

Nor did I see much improvement in other areas. My hypertension, for which REST is a supposed alleviant, did go down. For a day. Despite all the planning, the scheduling and the billing, everyone—the literature, my spaman—made it clear: Expect nothing and nothingness you can expect. It was maddening. I even considered doing a fourth session. Just one more taste. One more meditative short-cut, perfectly compartmentalized within a 90-minute session. I would spend my time in REST contemplating the nature REST itself. I would reach distant sectors of innerspace, maybe wave (respectively) to the alien overlords.

In the end, this seemed as unwise as acid tanking. The contemplative equivalent of mirror-on-mirror infinite regress. Or Googling “Google.” Trying to figure out where I went wrong, I kept going back to the meditative encounter from years ago. I’d spent a week at a Buddhist monastery on the outskirts of Kathmandu, one day shy, in fact, of shaving my head and going full monk. An unruly night, a sort of “last hoorah,” in a back-alley cathouse put an end to that plan, but I’ll never forget the training the head honcho had me doing that week. It involved walking a straight line, putting one foot in front of the other, concentrating all the energy into every movement until a sense of stillness and calm was achieved. Obviously, it didn’t work out as planned, but I’m keen on the idea. No shortcuts, no appointments, no “break” from the real world, no nothing. Just nirvana with each step. It’s not easy, but it’s free.

Jeff Winkler works as a writer in Texas. His efforts have appeared in Texas Monthly, Oxford American, The New Republic, Vice, and elsewhere. He tweets, sporadically. More From Jeff Winkler.

Tuesday, July 22, 2014

How to Meditate: Pema Chödrön on “Signs of Spiritual Progress”


This appeared on the Shambhala Sunspace blog and it was too good not to share. Pema Chödrön is the author of The Places that Scare You, When Things Fall Apart, and Start Where You Are, among other books. A good introduction to her work is Comfortable with Uncertainty: 108 Teachings on Cultivating Fearlessness and Compassion.

How to Meditate: Pema Chödrön on “Signs of Spiritual Progress”

This entry was created by Sun Staff, posted on July 18, 2014

 
The concept of success on the spiritual path is pretty suspect. After all, isn’t it a journey without goal? But there are some ways, says Pema Chödrön, we can tell if our practice is working.

It is tempting to ask ourselves if we are making “progress” on the spiritual path. But to look for progress is a set-up—a guarantee that we won’t measure up to some arbitrary goal we’ve established.

Traditional teachings tell us that one sign of progress in meditation practice is that our kleshas diminish. Kleshas are the strong conflicting emotions that spin off and heighten when we get caught by aversion and attraction.

Though the teachings point us in the direction of diminishing our klesha activity, calling ourselves “bad” because we have strong conflicting emotions is not helpful. That just causes negativity and suffering to escalate. What helps is to train again and again in not acting out our kleshas with speech and actions, and also in not repressing them or getting caught in guilt. The traditional instruction is to find the middle way between the extreme views of indulging—going right ahead and telling people off verbally or mentally—and repressing: biting your tongue and calling yourself a bad person.

Now, to find what the middle way means is a challenging path. That is hard to know how to do. We routinely think we have to go to one extreme or the other, either acting out or repressing. We are unaware of that middle ground between the two. But the open space of the middle ground is where wisdom lies, where compassion lies, and where lots of discoveries are to be made. One discovery we make there is that progress isn’t what we think it is.

We are talking about a gradual awakening, a gradual learning process. By looking deeply and compassionately at how we are affecting ourselves and others with our speech and actions, very slowly we can acknowledge what is happening to us. We begin to see when, for example, we are starting to harden our views and spin a story line about a situation. We begin to be able to acknowledge when we are blaming people, or when we are afraid and pulling back, or when we are completely tense, or when we can’t soften, or when we can’t refrain from saying something harsh. We begin to acknowledge where we are. This ability comes from meditation practice. The ability to notice where we are and what we do comes from practice.

I should point out that what we’re talking about is not judgmental acknowledging, but compassionate acknowledging. This compassionate aspect of acknowledging is also cultivated by meditation. In meditation we sit quietly with ourselves and we acknowledge whatever comes up with an unbiased attitude—we label it “thinking” and go back to the outbreath. We train in not labeling our thoughts “bad” or “good,” but in simply seeing them. Anyone who has meditated knows that this journey from judging ourselves or others to seeing what is, without bias, is a gradual one.

So one sign of progress is that we can begin to acknowledge what is happening. We can’t do it every time, but at some point we realize we are acknowledging more, and that our acknowledgment is compassionate—not judgmental, parental or authoritarian. We begin to touch in with unconditional friendliness, which we call maitri—an unconditional openness towards whatever might arise. Again and again throughout our day we can acknowledge what’s happening with a bit more gentleness and honesty.

We then discover that patterns can change, which is another sign of progress. Having acknowledged what is happening, we may find that we can do something different from what we usually do. On the other hand, we may discover that (as people are always saying to me), “I see what I do, but I can’t stop it.” We might be able to acknowledge our emotions, but we still can’t refrain from yelling at somebody or laying a guilt trip on ourselves. But to acknowledge that we are doing all these things is in itself an enormous step; it is reversing a fundamental, crippling ignorance.
 

Seeing but not being able to stop can go on for quite a long time, but at some point we find that we can do something different. The main “something different” we can do begins with becoming aware of some kind of holding on or grasping—a hardness or tension. We can sense it in our minds and we can feel it in our bodies. Then, when we feel our bodies tighten, when we see our minds freeze, we can begin to soften and relax. This “something different” is quite do-able. It is not theoretical. Our mind is in a knot and we learn to relax by letting our thoughts go. Our body is in a knot and we learn to relax our body, too.

Basically this is instruction on disowning: letting go and relaxing our grasping and fixation. At a fundamental level we can acknowledge hardening; at that point we can train in learning to soften. It might be that sometimes we can acknowledge but we can’t do anything else, and at other times we can both acknowledge and soften. This is an ongoing process: it’s not like we’re ever home free. However, the aspiration to open becomes a way of life. We discover a commitment to this way of life.

This process has an exposed quality, an embarrassing quality. Through it our awareness of “imperfection” is heightened. We see that we are discursive, that we are jealous, aggressive or lustful. For example, when we wish to be kind, we become more aware of our selfishness. When we want to be generous, our stinginess comes into focus. Acknowledging what is, with honesty and compassion; continually training in letting thoughts go and in softening when we are hardening—these are steps on the path of awakening. That’s how kleshas begin to diminish. It is how we develop trust in the basic openness and kindness of our being.

However, as I said, if we use diminishing klesha activity as a measure of progress, we are setting ourselves up for failure. As long as we experience strong emotions—even if we also experience peace—we will feel that we have failed. It is far more helpful to have as our goal becoming curious about what increases klesha activity and what diminishes it, because this goal is fluid. It is a goal-less exploration that includes our so-called failures. As long as our orientation is toward perfection or success, we will never learn about unconditional friendship with ourselves, nor will we find compassion. We will just continue to buy into our old mindsets of right and wrong, becoming more solid and closed to life.

When we train in letting go of thinking that anything—including ourselves—is either good or bad, we open our minds to practice with forgiveness and humor. And we practice opening to a compassionate space in which good/bad judgments can dissolve. We practice letting go of our idea of a “goal” and letting go of our concept of “progress,” because right there, in that process of letting go, is where our hearts open and soften—over and over again.


Pema Chödrön is an American Buddhist nun whose root teacher was the renowned meditation master Chögyam Trungpa Rinpoche. Since his death in 1987, she has studied with Sakyong Mipham and with her current principal teacher, Dzigar Kongtrul Rinpoche. Her many popular books include The Places that Scare You, When Things Fall Apart, and Start Where You Are.

Want more on mindfulness meditation and other techniques to develop calm, awareness, wisdom and love? See our July magazine, or, perhaps better yet, subscribe to the Shambhala Sun today; you’ll save up to 62% on your order and receive a free digital booklet of great meditation teachings from the pages of the Shambhala Sun. Click here.

Tuesday, May 20, 2014

Daily Om - Moving Through Darkness: The Places We Go


Today's Daily Om looks at the ways we can sometimes find ourselves off track in our lives -- and why that might happen.

Moving through Darkness

The Places We Go

by Madisyn Taylor
May 19, 2014

Often it takes something major to wake us up as we struggle to maintain an illusion of control.

In life, most of us want things to go to the places we have envisioned ourselves going. We have plans and visions, some of them divinely inspired, that we want to see through to completion. We want to be happy, successful, and healthy, all of which are perfectly natural and perfectly human. So when life takes us to places we didn’t consciously want to go, we often feel as if something has gone wrong, or we must have made a mistake somewhere along the line, or any number of other disheartening possibilities. This is just life’s way of taking us to a place we need to go for reasons that go deeper than our own ability to reason. These hard knocks and trials are designed to shed light on our unconscious workings and deepen our experience of reality.

Often it takes something major to wake us up, to shake us loose from our ego’s grip as it struggles to maintain an illusion of control. It is loss of control more than anything else that humbles us and enables us to see the big picture. It reminds us that the key to the universe lies in what we do not know, and what we do know is a small fraction of the great mystery in which we live. This awareness softens and lightens us, as we release our resistance to what is. Another gift gleaned from going to these seemingly undesirable places is that, in our response to difficulty, we can see all the patterns and unresolved emotional baggage that stand in the way of our unconditional joyfulness. Joy exists within us independently of whether things go our way or not. And when we don’t feel it, we can trust that we will find it if we are willing to surrender to the situation, moving through it as we move through our difficult feelings.

We can take our inspiration from any fairy tale that finds its central character lost in a dark wood, frightened and alone. We know that the journey through the wood provides its own kind of beauty and richness. On the other side, we will emerge transformed, lighter and brighter, braver and more confident for having moved through that darkness.
A well-known American poet, Robert Frost, once famously said, "The only way out is through."

Very often, when we find ourselves far from where we wanted to be, either through mistakes we made or the simple ways that life can confound our expectations, there is a reason for the detour.

While we struggle with our loss of control, or self-criticism, we easily lose touch with the big picture. This is when it helps to have friends for support and encouragement, and some form of spiritual practice that can allow us to sit peacefully with our feelings of confusion.

If we do not allow the feelings, we never see the potential for growth that a tough situation provides. In doing so, we only compound the problem and put off dealing with it. The next time it comes up, it will be bigger and more challenging.

Often, if we are willing to listen, there is a quiet voice within us that can help us find our way out of the darkness. But we have to listen.

Monday, April 28, 2014

Spiritual Bypassing - from Teal Swan

 

"Spiritual Bypassing is the cancer of the spiritual world." Yes, yes it is. This is a nice, brief look at the topic from Teal (Tea Time with Teal) - The Spiritual Catalyst.

The best book on the subject, destined to become a classic text for spiritual seekers, is Robert Augustus Masters' Spiritual Bypassing: When Spirituality Disconnects Us from What Really Matters (2010).

Spiritual Bypassing

Published on Apr 26, 2014


Spiritual bypassing (or whitewashing) is the act of using spiritual beliefs to avoid facing or healing one's painful feelings, unresolved wounds and unmet needs. It is a state of avoidance. Because it is a state of avoidance, it is a state of resistance. I personally, consider Spiritual bypassing to be the shadow side of spirituality.

The spiritual beliefs of any spiritual tradition, be it Christian, Hindu, Buddhist, New Age, Islamic, or even Self Help, can provide ample justification for living in a state of inauthenticity. They can all provide justification for avoiding the unwanted aspects of one's own feelings and state of being in favor of what is considered to be "a more enlightened state". In this episode, Teal Swan gives examples of spiritual bypassing and suggests ways that we can avoid doing it.

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Ask Teal Website - http://www.askteal.com
Kuan Yin's Mantra (c) 2002 Lisa Thiel - used by permission http://www.sacreddream.com

Monday, April 21, 2014

Rick Hanson, PhD, Offers Key Points on Letting Go


Rick Hanson, PhD, is the author, most recently, of Hardwiring Happiness: The New Brain Science of Contentment, Calm, and Confidence. Among his other books are Buddha’s Brain: The Practical Neuroscience of Happiness, Love, and Wisdom and Just One Thing: Developing a Buddha Brain One Simple Practice at a Time This article comes from his blog.

Key Points of Letting Go


Rick Hanson, PhD | posted on: April 18th, 2014


“Let go a little, you’ll have a little happiness. Let go completely, you’ll be completely happy.”

Letting Go of Body Sensations
  • Ordinary breathing, focusing on exhalation, intending to let go.
  • Diaphragm breathing.
  • Breath of fire.
  • Heartmath: Breathing evenly through the heart with a positive emotion.
  • Scanning the body and releasing tension. Progressive relaxation.
  • Using imagery to relax.

Letting Go of Thoughts
  • Two fundamental errors of thought:
  • Overestimating the bad.
  • Underestimating the good.
  • Systematically argue against errors of thought, on paper or in your mind.
  • Identify “sub-personalities” generating errors of thought; thank them for sharing, ask if they have anything new to say, and then tell them to shut up.

Letting Go of Emotions
  • As with any unpleasant experience, have compassion for yourself.
  • As you release negative emotions, sense positive feelings replacing them, like security replacing fear, worth replacing shame/guilt, peacefulness replacing anger.
  • Name the feeling, own it, and accept it. For bonus points, try to choose it.
  • Imagine/sense the emotion leaving on the exhalation, or draining out of the body, or being released to the universe or even to God/the mysterious Divine.
  • Use imagery, like standing in a cool mountain stream washing pain away.
  • Sense the underlying softer, deeper, younger feelings, and then let them go.
  • Venting safely, like writing letters you don’t send, yelling, hitting something SAFE.

Letting Go of Wants
  • Same methods as with releasing emotions: Naming and accepting. Draining out of the body.
  • Releasing via imagery. Sense the underlying, positive wants, and respond to them.
  • Do a cost/benefit analysis, and choose what you really want.
  • Reflect on the suffering that is embedded, that’s inevitable, in most desires.

Letting Go of Self
  • Perspectives: The more we “self” experience – personalize it, identify with it, cling to it – the more we suffer: “no self, no problem.” The degree of self varies; it’s not an omnipresent fact; it’s continually constructed. When self is minimal or absent, notice that it’s not needed to function in life.
  • Observe the activity of self and experiment with reducing it.
  • When others are upset, see the ways it’s not about you: They’re on automatic; you’re a bit player in their drama; they are already punishing themselves; you are separate, with good boundaries.
  • Each day, take time to sense the fact of your interconnectedness with everything.

In General
  • Be the awareness of the experience, not the experience itself.
  • Notice that all experiences change.
  • Keep evoking positive feelings.
• • • • •

What practices have YOU found to be effective for letting go? I’d enjoy hearing from you in the comments section.



Rick Hanson, Ph.D., is a neuropsychologist and New York Times best-selling author. His books include Hardwiring Happiness: The New Brain Science of Contentment, Calm, and Confidence (in 13 languages), Buddha’s Brain: The Practical Neuroscience of Happiness, Love, and Wisdom (in 25 languages), Just One Thing: Developing a Buddha Brain One Simple Practice at a Time (in 13 languages), and Mother Nurture: A Mother’s Guide to Health in Body, Mind, and Intimate Relationships. Founder of the Wellspring Institute for Neuroscience and Contemplative Wisdom, and on the Advisory Board of the Greater Good Science Center at UC Berkeley, he’s been an invited speaker at Oxford, Stanford, and Harvard, and taught in meditation centers worldwide. A summa cum laude graduate of UCLA, his work has been featured on the BBC, NPR, CBC, FoxBusiness, Consumer Reports Health, U.S. News and World Report, and O Magazine and he has several audio programs with Sounds True. His weekly e-newsletter – Just One Thing – has over 100,000 subscribers, and also appears on Huffington Post, Psychology Today, and other major websites. For more information, please see his full profile at www.RickHanson.net.

Monday, March 31, 2014

Jose Luis Stevens: Awaken the Inner Shaman (Sounds True)

From Sounds True, Tami Simon speaks with former psychotherapist and current shaman, Dr. José Luis Stevens, about his new book with Sounds True, Awaken the Inner Shaman: A Guide to the Power Path of the Heart.

Tuesday, March 25, 2014 
Jose-Luis-Stevens.jpg Tami Simon speaks with Dr. José Luis Stevens, a leading shamanic teacher who brings indigenous wisdom to personal and organizational challenges. José is the cofounder of the Power Path School of Shamanism and the author of 18 books and ebooks, including his latest book with Sounds True, Awaken the Inner Shaman: A Guide to the Power Path of the Heart. In this episode, Tami speaks with José about what the Inner Shaman is and how we can access it through practice and surrender. He explores shamanic ways of seeing, relating to your body, and actualizing your potential. José also examines the questions of trust and faith for both the Inner Shaman and the unfolding of world events. (68 minutes)

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more from Jose Luis Stevens:
Awaken the Inner Shaman
Awaken the Inner Shaman

Here is a description of the book:
Within you is a greater, wiser self that is not bound by your fears, worries, or perceived limitations. Dr. José Luis Stevens calls this the Inner Shaman—the part of you that connects directly to the true source of the universe. "The shamans of every tradition know that the physical world we can see and touch is a mere shadow of the true spirit world," writes Dr. Stevens. With Awaken the Inner Shaman, he presents a direct and practical guide for opening our eyes to the greater wisdom and knowing within—and stepping into the power and responsibility we possess to shape and serve our world. In this rousing and provocative book, he invites readers to discover:
  • What is the Inner Shaman? How an understanding of our deeper spiritual potential shows up in every mystical and scientific tradition.
  • Seeing through the heart—why the heart offers us the most immediate path for accessing the Inner Shaman
  • Illuminating the Inner Shaman through spirituality, quantum physics, medical science, and experiential knowing
  • The Inner Shaman in action—how to stop living from the egoic mind and put your true essence in charge
  • Eight tools to strengthen your connection to the Inner Shaman, and much more
Humanity has become enthralled by the Siren’s song of technological progress, which has lured us away from the spiritual source that truly sustains us. In Awaken the Inner Shaman, Dr. José Stevens challenges us to reclaim our lost power to heal, see truly, and fulfill our purpose in life. As Dr. Stevens writes: "The Inner Shaman, suppressed and ignored for centuries, can be discovered in the most obvious place possible—within your own heart."