Tuesday, October 27, 2009

Adbusters - Can Economists Improve the Human Condition?

Uh . . . . maybe? Indirectly? Well, OK, not likely. Someday?

Seriously, this is an interesting article from Adbusters.

Can Economists Improve the Human Condition?


“Do you need math to study economics at university?” is a question I often get asked. Here is a cautionary tale for anyone who still has illusions about the relationship between the two disciplines. A friend of mine teaches economics at Cambridge, England. Recently she had a first year student who was very good indeed at math. So much so that he complained there wasn’t enough of it in his course. For his second year, he was sent on an exchange to the other Cambridge: the Massachusetts Institute of Technology. Emails of an increasingly desperate nature began to whiz back to my friend across the Atlantic. The final one said simply: “Help! Please let me back home. There isn’t any economics in this course. It’s all math.”



Things are not quite so bad in most places, but math is becoming increasingly pervasive in economics. Just for the record, at the right time among consenting adults, I too use math. There are both good and bad reasons for employing it in the service of economics. So far mainly the bad ones have prevailed.

It wouldn’t matter much if policy makers didn’t take economics so seriously. Hardly anyone bothers about some of the lunacies in literary theory, for example. But economics matters and, at the frontiers of the discipline, a subtle but profound shift is taking place. Economics is starting to become more realistic, more rooted in institutions, in history, in the real world and, as a result, more useful.

That is, in fact, how economics started off in the first place. Only then it wasn’t called “economics” but “political economy,” symbolizing the fact that economies do not exist independently of political systems and institutions.

Economics is starting to become more realistic, more rooted in institutions, in history, in the real world and, as a result, more useful

Adam Smith single-handedly founded the discipline of economics over 200 years ago, and his influence is profound even today. Yet his seminal book The Wealth of Nations contains no equations at all. Instead Smith uses carefully constructed arguments supported by a wealth of historical evidence. English stockbroker David Ricardo, author of On the Principles of Political Economy and Taxation (1817), is less well known – but the standard economic theory of trade is still based on his work. More than a century later, two figures from opposite ends of the political spectrum made wide-reaching contributions to economics. John Maynard Keynes was trained as a mathematician at Cambridge, switching later to economics. Friedrich Hayek, the intellectual inspiration for Thatcherism, had deep insights in psychology as well as in economics. Ricardo, Keynes, Hayek and a host of other key figures in economics studiously avoided math. Instead they used thoughtful arguments backed up by evidence.

So how has math come to be so pervasive in economics, when so much was achieved without it? The worst reason is that the use of math makes economists feel like they are proper scientists. They suffer from deep “physics envy.” Physicists have to use math. (Try doing quantum physics in words.) And they are real scientists, who really have explained how lots of things really do work. So if we use math, that makes us real scientists, doesn’t it? Well, the logical error in this last sentence is pretty obvious. But it doesn’t stop the inner glow of satisfaction that most economists feel when they cover the page in mathematical symbols.

So how has math come to be so pervasive in economics, when so much was achieved without it?

There is a more serious and more damaging reason why math, or at least a particular kind of math, is used in economics. This is inextricably linked with the concept of “economic man.” Economics is essentially a theory about how individuals behave. And the standard theory not only assumes that individuals are self-interested, but that they behave like some sort of supercomputer – always gathering every bit of information relevant to a decision. These individuals then make the best possible decision out of all available options. Not just a good decision, but the very best. Or, as economists like to say, optimal.

There is a whole branch of math devoted to optimal solutions: differential calculus. It is the ideal tool for a theory stating that individuals behave in a way optimal for them, given their tastes and preferences. So, for example, if you eat junk food and weigh 300 pounds as a result, or if you drink heavily and destroy your liver, or if you smoke and get cancer, hey, that’s your choice. You must have been making what you believed to be the best possible lifestyle choice for you, and calculus can prove it!

This is still the basis for a lot of the economics taught in university. Yet, paradoxically, it has been precisely the use of math within economics that has undermined this view of the world. It’s also a reason why the subject is moving on dramatically.

Math can be very useful in economics provided that we think of it simply as one tool among many. It is a tool that can assist us in logical thinking. It’s like another language – it can help us find our way around.

Math can be very useful in economics provided that we think of it simply as one tool among many.

Math has helped economists understand the implications of the economic man theory of behavior. After more than a century of research, economists determined that the theory is a marvelous intellectual construct, but a completely empty box. It has no testable implications. When economists say “demand curves slope downwards” or “people are paid what they are worth,” they have no theoretical basis for making these assertions. We cannot logically deduce from the theory of economic man behavior that either of these statements, both widely used by economists, are true.

Pioneers like the 2001 Nobel laureates George Akerlof and Joseph Stiglitz moved the subject on in the 1970s. They realized something else was needed, so they abandoned the idea that people have perfect information when they make decisions. They developed the concept of “bounded rationality”: the idea that though we may try to make the best decision, we may not succeed due to a lack of vital information. So in a world of bound rationality, people who binge on junk food or smoke heavily are not necessarily seen as making the best possible decision for themselves. The work of Akerlof and Stiglitz was a huge step forward in making economics more realistic.

Daniel Kahneman and Vernon Smith, the 2002 Nobel winners, made even bigger strides with their work. They actually went out into the world and conducted experiments to see how people really do behave. Observing and deducing just like real scientists! And they found that most of the time people don’t behave like the economic man at all. In his Nobel lecture, Kahneman stated: “The central characteristic of agents [people] is not that they reason poorly, but that they often act intuitively. And the behavior of these agents is not guided by what they are able to compute, but by what they happen to see at a given moment.”

In other words, the whole concept of a rational, calculating economic man is being abandoned completely. The economic man theory postulates that people have all the relevant information to make the best possible decision. In this new approach people have – at best – imperfect information … they stumble along, trying to make reasonable decisions, sometimes succeeding but often failing.

“An economist who is only an economist cannot be a good economist.”

The rules of behavior people use depend on the specific time and place. When the Soviet Union fell, for example, the policies forced on Soviet markets – based upon economic man – were disastrous. They led to theft and asset stripping on a stupendous scale and a massive fall in living standards. The policies failed to account for the fact that Russia and the other nations of the Soviet Union had little or no experience of how markets worked. Above all, they failed to take into account that in the West there are very few pure “free markets” – institutions, law, custom and practice all mediate the workings of markets. An outdated view of the world forced these tired policies on the Russians.

The new approaches that have developed to replace the economic man, perhaps surprisingly, make economics much harder. Instead of just manipulating some equations, we have to think hard about what the relevant rules of behavior are in any particular context. And we have to restore the importance of institutions and history. In short, we have to restore the idea of political economy in a totally modern guise. Hayek is mistrusted by many, but there is a profound truth in his remark: “An economist who is only an economist cannot be a good economist.”

All this makes economics more humble. Instead of claiming a completely general theory of behavior – applying to all people at all times in all places – economics is now much less grandiose. But ultimately, these changes will serve to make the discipline more realistic … and potentially more powerful as a force for helping to understand and improve the human condition.

Paul Ormerod studied economics at Cambridge University and did a postgraduate degree at Oxford. He is the author of The Death of Economics, Butterfly Economics and Why Most Things Fail. Download some chapters from his website, www.paulormerod.com.


Matthieu Ricard Speaks on Compassion

An excellent video from FORA.tv - Matthieu Ricard is an interesting man/monk.

Matthieu Ricard Speaks on Compassion

Matthieu Ricard, molecular biologist, Bhuddist monk, translator to the Dalai Lama, best-selling author, and photographer, spent the evening of October 16, 2009, at swissnex San Francisco for a closed, private dinner, where he spoke on Compassion in Action.

Ricard is founder of Karuna-Shechen, a charitable foundation that provides medical, social, and educational services in the Himalayan region. Brain scans done by neuroscientists at the University of Wisconsin peg him as the happiest man on Earth.




For those who don't know Ricard:
Matthieu Ricard is a best-selling author, translator and photographer highly regarded for his scholarship and knowledge of Buddhism and Tibetan culture. He has lived and worked in the Himalayan region for over forty years.

Born in France in 1946, Ricard grew up among the personalities and ideas of Paris' intellectual and artistic circles.

After completing his doctoral thesis in 1972 at the Institute Pasteur under the supervision of Nobel Laureate Francois Jacob, Mr. Ricard decided to forsake his artistic and scientific careers and concentrate on Tibetan Buddhist studies. He lived in the Himalayas with the greatest living teachers of that tradition.

The Monk and the Philosopher, a dialogue with his father, Jean-Francois Revel, was a best seller in Europe.The Quantum and the Lotus, about science and Buddhism, was published the next year. Happiness: A Guide to Life's Most Important Skill is in its third printing. His books have been translated in over twenty languages.

His intimate knowledge and unprecedented access to Tibetan teachers and culture has enabled him to capture on camera rare and surprising moments and events. He is the author and photographer of Spirit of Tibet, Buddhist Himalayas, Tibet: An Inner Journey, Motionless Journey, and Bhutan: The Land of Serenity. He has had numerous international shows of his photography.

Henri Cartier-Bresson has said of his work, "Matthieu's spiritual life and his camera are one and from this springs these images, fleeting and eternal."

He is a major participant in the research collaboration between cognitive scientists and Buddhist practitioners, spearheaded by the Dalai Lama and the Mind and Life Institute. He received the French National Order of Merit for his humanitarian work in the East.

Ricard devotes all the proceeds of his books and much of his time to thirty humanitarian projects in the Himalayas (Tibet, India, Nepal and Bhutan), and to the preservation of the Tibetan cultural heritage. The charitable projects include schools, clinics, bridges, and elder care in Nepal, India, and Tibet in regions where there is little or no access to these valuable resources.

Through his writings and photographs, Matthieu Ricard infuses the dialogue between Tibetan Buddhism its culture, people and religion - and the West with understanding, intelligence and compassion.

Terry Patten - Integral Heart Newsletter #1: Exploring Big Questions in the Integral World

Good stuff from one of the leaders of the Integral Institute.

Integral Heart Newsletter #1: Exploring Big Questions in the Integral World

This, the first in my series of monthly newsletters, is written as an open letter from The Crossings, a retreat center near Austin, where the Integral Leadership in Action (ILiA) conference has just concluded.

Tomorrow my wife Deborah and I set out for Perpignan, France, where I've been asked to serve as the Master of Ceremonies at Renaissance2: The Great Shift Gathering, a "network of world-changing networks" that aims to catalyze a whole series of high-impact practical projects in the fields of renewable energy, enlightened enterprise, integral governance, and resilient environments.

This newsletter is full of juicy ideas. Future newsletters will sometimes be more inspirational or contain a specific practice—and some will wade into philosophical territory more directly. But I hope you will find this one very "meaty"!

In the midst of a rich series of inspiring dialogues at ILiA with many Integral and evolutionary leaders "at the frothy edge" of human possibility, here are a few of the ideas on my mind. Each is controversial, and even my own thoughts are evolving on all these topics.

Please add your two cents in the comments section where this newsletter is posted as a blog entry on my website!

Coming out of Integral Leadership in Action:

1. How will we creatively manage the tensions between "purity" and "openness" in the world of leading-edge spirituality?

The tension: Integral spirituality has no single central organization, but there are many teachers who agree about certain Integral and evolutionary principles. Various conferences, seminars, publications, and blogs focus on Integral and evolutionary themes. So, a loosely-defined Integral movement seems to have appeared, and within it, the related field of Integral spirituality.

Some people have become critical of several Integral and evolutionary spiritual teachers, essentially questioning their "goodness" in some way, fearing that they have or might mislead, exploit, or damage their students. These critics at times suggest that the (unorganized) world of Integral and evolutionary spirituality should somehow police itself, to make sure it is a clean safe space, where all the teachers and offerings can be presumed to have been vetted as high-quality trustable offerings, and to have taken up a turquoise code of ethics.

Since there is no single central clearinghouse or authority to make this happen, some students are making a personal choice not to associate with certain teachers or organizations with whom they don't feel comfortable. A few of them go further, suggesting ominously to others that they should not cooperate or associate with a teacher they deem untrustworthy or unhealthy.

Going deeper: Both purity and openness are values worth respecting. Either too much openness or too much purity can do damage. So both principles need to be respected, within reason. Staying true to one's principles is essential, and yet refusing to associate with people can erode the spirit of generosity and collegiality so essential to building a movement.

This is an example of a natural "polarity" according to management consultant Barry Johnson. To work with natural polarities effectively we have to go beyond "either/or" thinking.

As with the breath, both inhaling and exhaling are necessary, but each would be lethal if it were practiced to the exclusion of the other. There comes a point where after inhaling, we need to exhale, and vice versa. No matter what virtue we're embracing, we will eventually need to embrace the opposite pole. Here's a table that quickly summarizes the virtues of purity and openness, and the downside of too much of either:

Purity Openness
The virtues of purity: Without integrity we have nothing. With purity, we have "quality control"; areas of clarity and agreement are highlighted, educating people about healthy and unhealthy forms of spirituality, and protecting the psychological, financial, and sexual safety of aspirants, as well as the reputation of integral spirituality. The virtues of openness: The radical, transformative power of living spirituality is not suppressed; passionate creative experiments can flourish; the free choices of aspirants are respected; tolerance and generosity thrive. Openness is also attuned to the competitive spirit of the larger marketplace of ideas.
Too Much Purity: Overvaluing purity is impractical; it empowers everyone with any complaint about any teacher, undermining the whole premise of spiritual teachers and teachings, suppressing boldness, creativity and experimentation, disrespecting the choices of spiritual aspirants, and potentially becoming spiritual McCarthyism, a mood legitimizing every complaint, regardless of its veracity, motivation, or validity. And since there's no consensus about this, one person's purity is another's unsavoriness! Too Much Openness produces a chaotic, indiscriminate spiritual marketplace in which "caveat emptor" rules the day, instead of a larger "meta-sangha" that actually feels like a sanctuary for the soul. Unwary people might be exploited (especially financially and sexually) and psychologically injured due to the unhealthy power dynamics of unfettered spiritual authority. Too much openness might damage the reputation of "Integral" or "evolutionary" approaches to spirituality, or the luster of our collective "brand."

Obviously, important values reside on both sides of this polarity.

On the one hand, the Integral spirit is one of tolerance and generosity, and I instinctively distrust self-righteousness. Teachers are human, too, and we cannot relieve aspirants of their self-responsibility. The greatest spiritual heroes of the past were rarely priggish characters.

On the other hand, I do strive (and expect my colleagues to strive to) love and care for our students, to guard their well-being, to endeavor sincerely to create a psychospiritual environment that is nurturing, self-critical, and rigorous, and to constantly learn and grow.

As the Integral spiritual movement grows, we will inevitably become more diverse. What I hope and expect is that we can be allies to one another AND express our own unique perspectives through vigorous, exploratory debate. I hope we can strive toward a greater purity without narrowing ourselves down, or imagining that any of us are above reproach. I hope we will create a bigger tent, but not one in which we condone or silently acquiesce to anything with which we disagree. And I suspect we'll all learn a lot in the process of creating this kind of larger spiritual culture.

What do you think? Say so! (Leave a comment below.)

Read more - there are three more items.


Can Your Diet Make You Happy?

Food is a drug. Don't think so? Eat 75 grams of sugar and see what happens to your body - and your emotions. Or think about how sedated you feel after gorging on Thanksgiving dinner. The food we put in our body certainly impacts our health, but it also affects our minds and our emotions. Finally, people are starting to figure this out.

Can Your Diet Make You Happy?

By Vanessa Barrington, EcoSalon. Posted October 26, 2009.

What you eat and how you cook it can help stave off depression. What are the best foods to eat?

Wanna be happy and kick Prozac to the curb? Start eating your fruits and vegetables, nuts, whole grains, beans, fish and olive oil. We’ve long known that a Mediterranean diet is good for the heart, but it turns out it’s also good for the mood.

In a study published earlier this month, Spanish researchers looked at the diets of 10,000 people and found those who mainly ate a Mediterranean diet had lower depression rates than those who did not. The study compiled data from Spanish people who reported their dietary intake on a questionnaire between 1999 and 2005.

After an average follow-up of 4.4 years, the overall incidence of depression for those who followed the diet was 30 percent lower than for those who mostly did not follow the diet. Even lower rates of depression were associated with intake of specific elements of the Mediterranean diet, such as fruits, vegetables and olive oil.

To be sure, specific foods contain components that make your body, nervous system and brain work better. From the dopamine in chocolate to the serotonin producing carbohydrates, to the healthy fats and antioxidants that can boost brainpower, there’s definitely something physiological going on here.

I’d like to see a study that includes sociological-cultural controls because I think there’s something else going on here as well.

Notice that all the foods listed are whole foods, meaning they require cooking and preparation. So the people in the study who followed the Mediterranean diet and experienced less depression were probably cooking.

If people take the time and energy to cook, it usually means they place some importance on cooking for others, sitting down in groups to eat and generally having unhurried, quality contact with friends and loved ones.

Of course, you can eat a Mediterranean meal in a restaurant, but you’d have to be frequenting restaurants that actually cook real food. These are the types of restaurants people go to with others to enjoy life and socialize. There it is again – human interaction over a meal.

What you cannot do is follow a Mediterranean diet eating fast food, eating in your car or heating up processed food in the microwave and scarfing it down in front of the television or computer. These eating behaviors are often engaged in while alone, when rushed or when stressed.

What I’m getting at is this:

The way you eat and how much you enjoy mealtimes might have just as much to do with mood as what you eat.

Whether or not depression causes social isolation, or vice versa, there is a strong correlation between the two.

One study showed that children who have regular family mealtimes are less likely to get in trouble as teens. Troubled teens are often depressed. Another researcher found that family mealtimes strengthen relationships. People with strong relationships are less likely to be depressed.

So here’s my Rx for depression prevention:

Invite some good friends or family members into the kitchen and prepare a meal of healthy, whole foods from scratch and then sit down and eat it together. Enjoy the following recipe with a moderate glass of red wine and some fresh, seasonal fruit for dessert and you should feel better by morning.

Depression Busting Mediterranean Grain Bowl

Serves 6

4 small to medium beets
1/2 cup (about 2 ounces) walnut halves, coarsely chopped
1 cup brown rice
Salt
1 bunch Lacinato or green or red kale
1 can sardines, drained, skin and bones removed and separated into filets
2/3 cup cooked and drained (or canned) chickpeas
2/3 cup homemade vinaigrette made with olive oil
Freshly ground black pepper

Preheat the oven to 400 degrees F.

Trim the beets and wrap them in 1 or 2 foil packets, depending on their size, keeping like-sized beets with like-sized beets. Roast until tender and fragrant, 35 to 40 minutes. Use a small paring knife or skewer to check for doneness. Set the beets aside to steam in their foil packets. When they are cool enough to handle, peel them by rubbing the skins off with your fingertips, and cut the beets into bite-sized wedges.

Lower the oven to 300 degrees F.

Arrange the walnuts in a single layer in a small baking dish. Toast until brown and fragrant, 8 to 10 minutes. Remove from the oven and let cool.

While the beets are roasting and the walnuts are toasting, cook the rice according to package instructions. Set aside until you are ready to mix the salad.

Meanwhile, trim, stem, and wash the kale and put it in a vegetable steamer set over boiling water. Steam until tender, wilted, but still bright green, about 5 minutes. Remove immediately to a bowl of ice water to stop thecooking. Drain and squeeze out excess moisture. Chop coarsely and set aside.

When all the rice, beets, walnuts and greens are ready, transfer them to a large bowl. Add the chickpeas and dressing and toss thoroughly. Taste and correct the seasoning with salt and pepper. Present each serving with a filet or two of sardines on top.

Buddhist Geeks - Episode 144: Turning Your Back to the Buddha (Rodney Smith)

Part 2 of Vince's interview with Rodney Smith, of the Seattle Insight Center.

Buddhist Geeks - Episode 144: Turning Your Back to the Buddha

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Insight Meditation teacher, Rodney Smith, joins us to explore the topic of "urban dharma"--seeing that the transformative potential of one's life and relationships are on equal footing with silent, more passive forms of meditation. Rodney critiques the common tendency to elevate silent retreat practice above all other aspects of practice. As part of that exploration he also shares a moving story from his time studying with the famous Advaita teacher Nisargadatta Maharaj.

Rodney concludes by exploring what it might it means to be a "Buddhist revolutionary," updating and contemporizing the Buddhist teachings, while "turning one's back to the Buddha and moving forward..."

This is part 2 of a two-part series. Listen to part 1, Stepping out of Self-Deception.

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Monday, October 26, 2009

Rethinking secularism: The philosopher-citizen (Charles Taylor on Jurgen Habermas)

Very interesting article.
Rethinking secularism:

The philosopher-citizen

posted by Charles Taylor

habermas

Jürgen Habermas is one of the most prominent philosophers on the global scene of the last half century. His work is of an impressive range and depth. It would be impossible to sum it up in a short essay, but I shall try to single out three facets of his extraordinary achievement which help throw light on his deserved fame and influence.

Jürgen Habermas is known in the world of analytic philosophy primarily as a moral and political philosopher. He has striven against a slide which has often seemed plausible and tempting for modern thinkers, that towards a certain relativism or subjectivism in morals. The difficulty of establishing firm ethical conclusions in the midst of vigorous debate among rival doctrines, particularly when these disputes are contrasted to those among natural scientists can all too easily push us to the conclusion that there is no fact of the matter here, that ethical doctrines are not a matter of knowledge, but only of emotional reaction or subjective projection, that the issues here are not cognitive.

Habermas from the very beginning set his face against these non-cognitivist views. There can be ethical knowledge. But he wished also to break with a long-hallowed notion of what this knowledge must consist in, that which we find in the traditions which go back to Plato and Aristotle. According to these, ethical knowledge has for its object human nature, or the nature of things. In other words, it is grounded in some normative picture of what humans are like, or else of their place in the universe. According to Habermas, it was the discredit of these “metaphysical” views which gave colour to non-cognitivism in the first place. In order to refute subjectivism, morality needs another kind of rational basis.

The alternative route which he explored was that which makes the rationality of ethical conclusions a function of the rationality of the deliberation which produces them. A deliberation is rational if it meets certain formal requirements. This is, of course, the route which was pioneered by Kant. But Habermas made a revolutionary change in this tradition. Whereas for Kant the principal criterion of a rational and therefore defensible deliberation was that it was sought universalizable maxims, for Habermas the very notion of deliberation is transformed. Following Kant a lone reasoner can work out what maxims can be the objects of a universal will. But Habermas introduces the dialogical dimension. The ultimately acceptable norms are those which can pass the test of acceptance by all those who would be affected by them.

In other words, for Habermas, ethical deliberation is primarily social, dialogical; it is worked out between agents. Of course, in a secondary way, we can and often do deliberate on our own, but the shape of our ethical world is dialogically elaborated, and this conditions all our moral thinking, even when we want to rebel against the morality of our community.

In proposing this transformed model of ethical reasoning, Habermas was articulating two profound changes in the consciousness of the later 20th Century, one philosophical, the other in our political culture. The philosophical change was the dialogical turn itself, which we see in a host of places: in the critique of monological Cartesian foundationalism by figures like Wittgenstein and the phenomenological writers, in the sociological literature which began to stress the dialogical nature of identity-formation, as we see with George Herbert Mead. One could prolong the list almost indefinitely.

The second big change, in the political culture, also gave a new importance to dialogue. The political identities of democratic societies were no longer seen as defined once and for all by some founding principles or acts. The combined impact of feminism, of multiculturalism, of the battles over identity and recognition, of the gay movement, and so on, brought to the fore how much traditional modes of understanding were based on silent exclusion of minorities. Redefining, renegotiating the political contract came to be seen as an important, often urgent task; and this could only be carried out dialogically.

Read the rest of the article.


Stephen Batchelor at Upaya Zen Center: On Making a Raft

Good stuff from my favorite secular Buddhist teacher.

On Making a Raft

Speaker: Stephen Batchelor

Why would one make and use a raft to cross a river only to haul it uselessly around as a burden? This is often our unskillful practice, says Stephen Batchelor. We use spiritual practice to encounter life with freshness and openness, not clinging to any particular method, just as we do not carry around a raft after having crossed a river. Each moment is an opportunity to practice. If we truly embody the practice, we can act appropriately and spontaneously in every situation.

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Sandra Ingerman Interview

I've studied shamanism on and off for more than 20 years now. Over that time I have struggled with the various ways we interpret an archaic, animistic worldview with a modern or postmodern approach to healing.

Sandra Ingerman integrates her shamanic studies and experience into her work as a modern psychotherapist. Part of me sees her work as too willing to accept the superstitions (in my postmodern world) of shamanism. But I also see the psychological value in what she does.

Here she explains her practice in this 30 minute interview.

Sandra Ingerman Interview

by: LaVaughn

Wed Oct 21, 2009 at 00:00:37 AM EDT


Crossposted from Reflections Journal.

Very interesting interview with shamanic healer, psychotherapist, and author Sandra Ingerman. Her book Soul Retrieval is considered by many to be the seminal text on this cross-cultural, shamanic healing practice. In this interview she explains the mechanism of soul loss and the importance of retrieving and integrating these scattered pieces of self. She also discusses why and how so many of us have submerged our inner light, to live as cogs in an industrialized society, rather than living our soul's purpose.


Social Attachment, Motherhood, and Mental Illness: An Interview with Jessica Zucker

A cool article on infant attachment from the Beyond Blue blog at Belief.Net.

Social Attachment, Motherhood, and Mental Illness: An Interview with Jessica Zucker

Thursday October 22, 2009

little toes.jpeg

In early 2010, PBS will broadcast a 3-part series on emotions called "The Emotional Life," exploring ways to improve relationships, cope with emotional issues, and become more positive, resilient individuals. Hosted by Harvard psychologist and best-selling author Daniel Gilbert, the documentary weaves together the compelling personal stories of ordinary people and the latest scientific research, along with revealing comments from celebrities like Chevy Chase, Larry David, Elizabeth Gilbert, Alanis Morissette, Katie Couric and Richard Gere.

Psychologist Jessica Zucker, Ph.D. is a key contributor in the PSB project and an expert on the website, where she writes a blog. Since forming healthy attachments in the first year of life is so fundamentally important to mental health, I have interviewed Dr. Zucker on this topic. To get to the "This Emotional Life" website, click here.

Question: You mention that children who form secure attachments are less likely to experience mental illness later in life. Could you go over your six basic practices for successful bonding and attachment for new mothers?

Dr. Zucker: New motherhood can be incredibly joyous, overwhelming, and transformative. A mix of expectable complex emotions may emerge upon baby's arrival. Sometimes women are baffled by the various feelings that arise and wonder how they might make sense of this flood of emotionality. An integral, albeit basic, tenet to savor during the initial period of this life-changing time is that attachment and bonding are a process. Getting to know your baby, understanding her cues, and falling in love with your infant and your newfound identity as a mother, may not happen over night. Or it might! Either way, having a clear desire to pave a path of consciousness and closeness can ensure that your baby will thrive. Though each parent-child dynamic is unique and therefore requires a depthful personal approach, here are six basic practices that can assist in laying the groundwork for successful mother-infant attachment and bonding.

1. Be mindful of your own emotional health and wellbeing.

However tempting it might be or no matter how much pressure culture harnesses, you do not need to achieve Super Woman status. Having realistic expectations of yourself, your newborn, and your partner will help combat disappointment, anxiety, and head-spinning thoughts. Your baby will have a much easier time in the world if she can rely on her mommy to be well and attuned. Therefore, your mental health is tantamount. It is estimated that over 80% of women experience postpartum blues and one in five new mothers experience postpartum depression. If symptoms exceed approximately four weeks, it is wise to take action and get additional support. Building an authentic relationship with your child will happen more readily when you feel available, present, and engaged. Getting help promptly, if needed, can increase healthy connectivity.

2. Provide consistency in behavior, predictability in care, relating, and responding.

People flourish when they feel felt. Healthy development stems, in part, through raising a baby in an environment that is consistent and predictable. The infant learns that she matters and can affect the world when mommy responds to her ever-changing needs in a clear and caring way. Early mother-infant moments make a resounding impact on how your evolving baby will come to feel about relationships- with self, others, and the world.

3. Create an atmosphere of protection, safety, and trust.

Trust grows when a feeling of safety exists. If you struggle with issues from your childhood around trust, pregnancy and new motherhood may be opportune times to address unresolved pain. Research reports that having a clear sense of personal history can do wonders for early attachment and bonding.

4. Connect with your baby through gazing and smiling, skin to skin gentle touch, cuddling and comforting, and play.

Attachment and bonding happen through spending time getting to know one another and enjoying the process of developing a relationship. Infants learn about their senses and their bodies through these early interactions.

5. Model thoughtful, reflective actions.

Impulsive, harried, and thoughtless behaviors can impede closeness. A healthful mother-infant relationship can be cultivated through understanding what you are feeling, how you are behaving, and making conscious choices to parent mindfully.

6. Cultivate a mindset of patience.

Attachment is not a finite event. Feelings about new motherhood may shift by the minute, the day, the week. Practicing patience will invariably benefit you as well as your burgeoning relationship with your baby.

Question: For persons who didn't form attachment and bonding earlier in life, what are some ways that they can compensate for that or perhaps meet that need later in life?

Dr. Zucker: Ideally, attachment and bonding begin during the earliest moments of life, laying the groundwork for healthy relationships. However, there are myriad potential roadblocks that might inhibit mother-infant connectivity. When early attachment is thwarted, proactive measures can be taken in adulthood that can heal formative wounds.

1. Explore childhood history.

Early moments gone awry may result in feelings of disconnection, distrust, and perpetual insecurity. Taking steps toward repair may yield increased understanding and expansion of healthy connections. Though we can never get those initial moments of life back, exploring what you may have experienced in your family environment can bring fruitful insights and reparative understanding. The psychotherapeutic setting is an optimal context for delving into a variety of concerns that may have been piqued by feelings of relational longing. What was the relationship like between my parents when I was conceived? How was my mother's pregnancy? What was my birth experience like? Did they feel emotionally and financially stable during my childhood? Is there mental illness in my family? Was my mom depressed or anxious during pregnancy or postpartum? Did she have social support? Did she feel connected to me? Did my mom enjoy her newfound role in parenthood? Does my mother have a solid understanding of herself? What was she like as a role model? Were her actions consistent, predictable, trusting, and loving? Gathering information and deeply investigating the earliest moments of relating can help us make meaning of who we are and why we are the way we are.

2. Examine relationship patterns.

Taking time to mindfully reflect on the relationships in your life may provide additional insight into how attachment and bonding were (or were not) embraced during childhood. The mother-infant relationship sets the stage for subsequent connections. But is this initial relational framework static, unwavering, impenetrable? When the earliest relationship paradigm is muddled or outright painful, it can be quite challenging to trust. However, recalibrating how we relate to people in the world is possible. It takes dedicated time. Bypassing the painful work is not possible if healing is the goal. Though it may be a circuitous endeavor, research reveals that having a bolstered understanding of your personal history can create a sense of freedom and healthier future relationships.

3. Ponder your parenting path.

If you are pregnant, a mother, hoping to become a mother, or don't want children at all, pondering one's parenting path is paramount. In other words, whether you want to have children or not it might be useful to think of who you are as a parent- a parent to yourself or to your children. When early attachments are dizzying or traumatic, people often suffer- resulting in challenged self-image, hardship in relationships, self-destructive behaviors, difficulty in school performance, and a lack of security in loving connections. Having children might be a springboard for healing the past with the opportunity to offer a markedly different experience of childhood to your kids. Growing compassion through mindful self-examination may shift your approach to relationships, including the relationship you have with yourself.

The psychotherapeutic relationship can be curative. The process of therapy is designed to provide space to delve into difficult places of interiority. Loss is felt when healthy early attachment and bonding do not exist. Yet, adulthood brings the opportunity to cultivate relationships with self and others that feel more resonant and fruitful. Doing the work to understand early pains, relationship patterns, and places of distrust and fear can potentially impact future experiences in connection.

Dr. Jessica Zucker is a psychotherapist and writer residing in Los Angeles. Her research and writing about various aspects of female identity development and women's health came to fruition in her award-winning dissertation while completing her Ph.D. in clinical psychology. You may visit her website by clicking here.

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Shattering the Ridgepole - By Mark Epstein

Another older article from Tricycle (Spring 1995), from a special section: "What is the Emotional Life of a Buddha?" This article features the Buddhist psychoanalyst Mark Epstein, of whom I have been critical on many occasions. Still, this is an interesting article.

Shattering the Ridgepole

Special Section: "What is the Emotional Life of a Buddha?"

By Mark Epstein

Buddha Faces

I remember once, not so many years ago, sitting in my therapist's office, telling him of an argument that I had had with someone close to mc. I can no longer bring back the details, but I had done something to get my friend upset with me, and she had become quite angry unjustifiably and disproportionately in my view. I remember feeling upset and frustrated as I recounted the events.

"All I can do is love her more strongly at those times," I insisted somewhat plaintively, drawing on my years of meditation practice and the sincerity of my deeper feelings.

"That will never work," he snapped, and it was like being hit with a Zen master's stick. He looked at me somewhat quizzically, as if amazed at my foolishness. "What's wrong with being angry?" he said.

This interaction has stayed with me for years because, in some way, it crystallizes the difficulties that we face in trying to integrate Buddhist and Western psychological approaches. Buddhism gives us a mixed message about the emotions, on the one hand supporting the notion that we must strive to eliminate them, and on the other hand teaching acceptance of whatever arises. Is there something wrong with being angry? Can we get rid of it? What does it mean to work it through? I have to address questions like this over and over again in my work as a therapist, where it has become clear to me that working through an emotion like anger often means something different than merely eliminating it. For, as the Buddhist view has consistently demonstrated, it is the perspective of the sufferer that determines whether a given experience perpetuates suffering or is a vehicle for awakening. To work something through means to change one's view; if we try instead to change the emotion, we may achieve some short-term success, but we remain bound by forces of attachment and an aversion to the very feelings from which we are struggling to be free.

Of course, my desire to replace my difficult feelings with their opposite was not an original idea. It derived in my case from the Buddhist psychology of the abhidharma, the earliest psychological writings of Buddhism. There exists in most of us the desire to be free from the pressures of our emotions, to cast off the constraints of our emotional lives and replace the problematic feelings with their less conflicted opposites. There is a universal tendency toward debasement in the sphere of the emotions, it seems. We assume that the only way to be free of suffering is to be completely rid of it.

This longing for a realm of emotional quiescence has had an important impact on the way we practice Buddhism. The very teachings themselves often seem to suggest that this is the model that we must strive to achieve. Certain emotions are unwholesome, the abhidharma teaches. We must do whatever we can to diminish their influence in our minds. Consequently, when we read the stories of Buddhist teachers freely expressing sadness or rage, we become confused. These stories contradict the more formal teachings of Buddhism and force us to reevaluate our unconscious assumptions about how loathsome the emotions must be. Our willingness to believe in a model that denies a place for the emotions derives in part from the unconscious desire to split off the emotions from the rest of our experience, to make them the culprits for our predicament. If we could but root out and destroy our emotional natures, we think, we could be following in the footsteps of the Buddha.

This desire to destroy the offending emotions is also one that is very common in people seeking psychotherapy. Just as many meditators assume that proper med- itation means diminution of feeling, so many people entering psychotherapy demonize the unwanted emotions that propel them to seek help. After breaking up his ten-year marriage, for instance, a good friend of mine sought psychotherapy at a local mental health clinic. His only wish, he told his new therapist, was to be free from what he was feeling. He implored his therapist to take his pain away, to rid him of his unwanted emotions.

Buddhist Nun

His therapist, however, had just left a Zen community where she had been in residence for three years. When my friend approached her with his pain, she urged him only to stay with his feelings, no matter how unpleasant they were. She did not attempt to reassure him nor to help him change what he was feeling. When he would complain of his anxiety or his loneliness, she would encourage him to feel them more intensely. While my friend did not feel any better, he was intrigued by his therapist's approach and began to practice meditation. He describes one pivotal moment in his meditation as the point in which his depression began to clear.

Terribly uncomfortable with the itchings, burnings, and pains of his practice, and unable to simply stay with the sensations, he remembers finally watching an itch develop, crest, and disappear without scratching it. In so doing, he says, he suddenly realized what his therapist had meant when she counseled him to stay with his emotional state, and from that moment on his depression began to lift. H is feelings began to change only when he stopped wishing them to.

There are schools of thought-within both Buddhism and psychoanalysisthat do not readily admit to the possibility of an emotional transformation such as my friend experienced. Both orthodox psychoanalysts and fundamentalist Buddhists see the emotions as coercive forces which are, by their very nature, threatening, destabilizing, and potentially overwhelming. The best one can do with these passions, according to this view, is to control, master, or—in the Buddhist view at least—extinguish them. The common thread is that the passions are viewed as dark forces with wills of their own that must be strictly regulated. A successful graduate of a psychoanalysis influenced by this view is someone who has uncovered all of her primitive emotion, but has learned how to keep it from interfering with mature satisfactions. A successful practitioner of a Buddhism influenced by this view is imagined to be someone whose emotions no longer disturb a pervasive equanimity. This is whywe can be so puzzled to read of Marpa weeping at the death of his son. Why has he not transcended his emotion?

There exists within both Buddhism and psychoanalysis another perspective on the emotions, however, one that senses the possibility of transformation rather than transcendence. In this view, the passiems are not necessarily set up as the enemy, they are treated more like a longlost cousin. By allowing them access to consciousness, the emotions cease to be felt as an alien force, but come to be experienced as an inseparable part of a larger whole. In so doing, the emotions are permitted to spontaneously mature, a process that my friend caughtaglimpse of through his meditation.

Freud described this process in his discussions of sublimation, which he defined as the means by which "the energy of the infantile wishful impulses is not cut off but remains ready for use-the unserviceable aim ofthe various impulses being replaced by one that is higher, and perhaps no longer sexual." Sublimation, for Freud, held out the possibility of escape from the impossible demands of the "infantile wishful impulses," but did not mean that the passions, themselves, were inherently dangerous. Listen, for instance, to Freud's description of Leonardo da Vinci:

His affects were controlled ... ; he did not love and hate, but asked himself about the origin and significance of what he was to love or hate. Thus he was bound at first to appear indifferent to good and evil, beauty and ugliness .... In reality Leonardo was not devoid of passion .... He had merely converted his passion into a thirst for knowledge. ... When, at the climax of a discovery, he could survey a large portion of the whole nexus, he was overcome by emotion, and in ecstatic language praised the splendour of the part of creation that he had studied, or-in religious phraseology-the greatness of his Creator.

All of the qualities usually attributed to the Buddha are present in Freud's description of da Vinci: the control of the affects, the transformation of love and hate into intellectual interest, the primacy of investigation, even the climactic ode to the greatness of his Creator. The Buddha's exclamation at the moment of his enlightenment makes these similarities all the more apparent:

I wandered through the rounds of countless births,
Seeking but not finding the builder of this house.
Sorrowful indeed is birth again and again.
Oh, house builder!
You have now been seen.
You shall build the house no longer. All your rafters have been broken, Your ridgepole shattered.
My mind has attained to unconditional freedom.
Achieved is the end of craving.

Read the rest of the article.

Sunday, October 25, 2009

Joke

My psych prof posted this joke in our forum - nice to have a prof with a sense of humor.

Subject: MARRIAGE

Eileen and her husband Bob went for counseling after 25 years of
marriage.

When asked what the problem was, Eileen went into a passionate,
painful tirade listing every problem they had ever had in the 25
years they had been married.

She went on and on and on: neglect, lack of intimacy, emptiness,
loneliness, feeling unloved and unlovable, an entire laundry list of
unmet needs she had endured over the course of their marriage.

Finally, after allowing this to go on for a sufficient length of
time, the therapist got up, walked around the desk and after asking
Eileen to stand, embraced her, unbuttoned her blouse and bra, put
his hands on her breasts and massaged them thoroughly, while kissing
her passionately as her husband Bob watched with a raised eyebrow!

Eileen shut up, buttoned up her blouse, and quietly sat down while
basking in the glow of being highly aroused.

The therapist turned to Bob and said, 'This is what your wife needs
at least three times a week.. Can you do this?'

Bob thought for a moment and replied, 'Well, I can drop her off
here on Mondays and Wednesdays, but on Fridays, I play golf.


Shambhala Sun Audio: The RZA talks Right Speech and The Heart Sutra

This has made the rounds on all the blogs, but I liked it so I am posting it anyway.

Shambhala Sun Audio: The RZA talks Right Speech and The Heart Sutra

audio-sunspace-rza

With his second book, The Tao of Wu, out this month, The RZA — leader of what is arguably the most important hip-hop group, The Wu-Tang Clan — recently spoke to the Shambhala Sun. Why? Well, the way of the RZA is one of embracing many religious practices and disciplines. A spiritual seeker, he first found real inspiration in the teachings of The Nation of Gods and Earths, but has since delved into Taoism, Christianity, Confucianism, and, yes, Buddhism — even visiting China’s famed Shaolin Temple.

In this Shambhala Sun Audio clip excerpted from a 45-minute conversation, the Wu-Tang mastermind speaks from his second home in California about Right Speech and how it might apply to rap, and expresses his admiration for Buddhism’s Heart Sutra.

Just click this player to listen:

You’ll find more words from the RZA in a Q&A to be published in an upcoming issue of the Shambhala Sun.

Thanks for listening to Shambhala Sun Audio. Let us know what you think.


Pema Chödrön - Turn Your Thinking Upside Down

A great article from my favorite teacher - this comes from the Shambhala Sun collection of articles on working with pain and suffering.

Turn Your Thinking Upside Down

By

We base our lives on seeking happiness and avoiding suffering, but the best thing we can do for ourselves—and for the planet—is to turn this whole way of thinking upside down. Pema Chödrön shows us Buddhism’s radical side.

On a very basic level all beings think that they should be happy. When life becomes difficult or painful, we feel that something has gone wrong. This wouldn’t be a big problem except for the fact that when we feel something’s gone wrong, we’re willing to do anything to feel OK again. Even start a fight.

According to the Buddhist teachings, difficulty is inevitable in human life. For one thing, we cannot escape the reality of death. But there are also the realities of aging, of illness, of not getting what we want, and of getting what we don’t want. These kinds of difficulties are facts of life. Even if you were the Buddha himself, if you were a fully enlightened person, you would experience death, illness, aging, and sorrow at losing what you love. All of these things would happen to you. If you got burned or cut, it would hurt.

But the Buddhist teachings also say that this is not really what causes us misery in our lives. What causes misery is always trying to get away from the facts of life, always trying to avoid pain and seek happiness—this sense of ours that there could be lasting security and happiness available to us if we could only do the right thing.

In this very lifetime we can do ourselves and this planet a great favor and turn this very old way of thinking upside down. As Shantideva, author of Guide to the Bodhisattva’s Way of Life, points out, suffering has a great deal to teach us. If we use the opportunity when it arises, suffering will motivate us to look for answers. Many people, including myself, came to the spiritual path because of deep unhappiness. Suffering can also teach us empathy for others who are in the same boat. Furthermore, suffering can humble us. Even the most arrogant among us can be softened by the loss of someone dear.

Yet it is so basic in us to feel that things should go well for us, and that if we start to feel depressed, lonely, or inadequate, there’s been some kind of mistake or we’ve lost it. In reality, when you feel depressed, lonely, betrayed, or any unwanted feelings, this is an important moment on the spiritual path. This is where real transformation can take place.

As long as we’re caught up in always looking for certainty and happiness, rather than honoring the taste and smell and quality of exactly what is happening, as long as we’re always running away from discomfort, we’re going to be caught in a cycle of unhappiness and disappointment, and we will feel weaker and weaker. This way of seeing helps us to develop inner strength.

And what’s especially encouraging is the view that inner strength is available to us at just the moment when we think we’ve hit the bottom, when things are at their worst. Instead of asking ourselves, “How can I find security and happiness?” we could ask ourselves, “Can I touch the center of my pain? Can I sit with suffering, both yours and mine, without trying to make it go away? Can I stay present to the ache of loss or disgrace—disappointment in all its many forms—and let it open me?” This is the trick.

There are various ways to view what happens when we feel threatened. In times of distress—of rage, of frustration, of failure—we can look at how we get hooked and how shenpa escalates. The usual translation of shenpa is “attachment,” but this doesn’t adequately express the full meaning. I think of shenpa as “getting hooked.” Another definition, used by Dzigar Kongtrul Rinpoche, is the “charge”—the charge behind our thoughts and words and actions, the charge behind “like” and “don’t like.”

It can also be helpful to shift our focus and look at how we put up barriers. In these moments we can observe how we withdraw and become self-absorbed. We become dry, sour, afraid; we crumble, or harden out of fear that more pain is coming. In some old familiar way, we automatically erect a protective shield and our self-centeredness intensifies.

But this is the very same moment when we could do something different. Right on the spot, through practice, we can get very familiar with the barriers that we put up around our hearts and around our whole being. We can become intimate with just how we hide out, doze off, freeze up. And that intimacy, coming to know these barriers so well, is what begins to dismantle them. Amazingly, when we give them our full attention they start to fall apart.

Ultimately all the practices I have mentioned are simply ways we can go about dissolving these barriers. Whether it’s learning to be present through sitting meditation, acknowledging shenpa, or practicing patience, these are methods for dissolving the protective walls that we automatically put up.

When we’re putting up the barriers and the sense of “me” as separate from “you” gets stronger, right there in the midst of difficulty and pain, the whole thing could turn around simply by not erecting barriers; simply by staying open to the difficulty, to the feelings that you’re going through; simply by not talking to ourselves about what’s happening. That is a revolutionary step. Becoming intimate with pain is the key to changing at the core of our being—staying open to everything we experience, letting the sharpness of difficult times pierce us to the heart, letting these times open us, humble us, and make us wiser and more brave.

Let difficulty transform you. And it will. In my experience, we just need help in learning how not to run away.

If we’re ready to try staying present with our pain, one of the greatest supports we could ever find is to cultivate the warmth and simplicity of bodhichitta. The word bodhichitta has many translations, but probably the most common one is “awakened heart.” The word refers to a longing to wake up from ignorance and delusion in order to help others do the same. Putting our personal awakening in a larger—even planetary—framework makes a significant difference. It gives us a vaster perspective on why we would do this often difficult work.

There are two kinds of bodhichitta: relative and absolute. Relative bodhichitta includes compassion and maitri. Chögyam Trungpa Rinpoche translated maitri as “unconditional friendliness with oneself.” This unconditional friendliness means having an unbiased relationship with all the parts of your being. So, in the context of working with pain, this means making an intimate, compassionate heart-relationship with all those parts of ourselves we generally don’t want to touch.

Some people find the teachings I offer helpful because I encourage them to be kind to themselves, but this does not mean pampering our neurosis. The kindness that I learned from my teachers, and that I wish so much to convey to other people, is kindness toward all qualities of our being. The qualities that are the toughest to be kind to are the painful parts, where we feel ashamed, as if we don’t belong, as if we’ve just blown it, when things are falling apart for us. Maitri means sticking with ourselves when we don’t have anything, when we feel like a loser. And it becomes the basis for extending the same unconditional friendliness to others.

If there are whole parts of yourself that you are always running from, that you even feel justified in running from, then you’re going to run from anything that brings you into contact with your feelings of insecurity.

And have you noticed how often these parts of ourselves get touched? The closer you get to a situation or a person, the more these feelings arise. Often when you’re in a relationship it starts off great, but when it gets intimate and begins to bring out your neurosis, you just want to get out of there.

So I’m here to tell you that the path to peace is right there, when you want to get away. You can cruise through life not letting anything touch you, but if you really want to live fully, if you want to enter into life, enter into genuine relationships with other people, with animals, with the world situation, you’re definitely going to have the experience of feeling provoked, of getting hooked, of shenpa. You’re not just going to feel bliss. The message is that when those feelings emerge, this is not a failure. This is the chance to cultivate maitri, unconditional friendliness toward your perfect and imperfect self.

Relative bodhichitta also includes awakening compassion. One of the meanings of compassion is “suffering with,” being willing to suffer with other people. This means that to the degree you can work with the wholeness of your being—your prejudices, your feelings of failure, your self-pity, your depression, your rage, your addictions—the more you will connect with other people out of that wholeness. And it will be a relationship between equals. You’ll be able to feel the pain of other people as your own pain. And you’ll be able to feel your own pain and know that it’s shared by millions.

Absolute bodhichitta, also known as shunyata, is the open dimension of our being, the completely wide-open heart and mind. Without labels of “you” and “me,” “enemy” and “friend,” absolute bodhichitta is always here. Cultivating absolute bodhichitta means having a relationship with the world that is nonconceptual, that is unprejudiced, having a direct, unedited relationship with reality.

That’s the value of sitting meditation practice. You train in coming back to the unadorned present moment again and again. Whatever thoughts arise in your mind, you regard them with equanimity and you learn to let them dissolve. There is no rejection of the thoughts and emotions that come up; rather, we begin to realize that thoughts and emotions are not as solid as we always take them to be.

It takes bravery to train in unconditional friendliness, it takes bravery to train in “suffering with,” it takes bravery to stay with pain when it arises and not run or erect barriers. It takes bravery to not bite the hook and get swept away. But as we do, the absolute bodhichitta realization, the experience of how open and unfettered our minds really are, begins to dawn on us. As a result of becoming more comfortable with the ups and the downs of our ordinary human life, this realization grows stronger.

We start with taking a close look at our predictable tendency to get hooked, to separate ourselves, to withdraw into ourselves and put up walls. As we become intimate with these tendencies, they gradually become more transparent, and we see that there’s actually space, there is unlimited, accommodating space. This does not mean that then you live in lasting happiness and comfort. That spaciousness includes pain.

We may still get betrayed, may still be hated. We may still feel confused and sad. What we won’t do is bite the hook. Pleasant happens. Unpleasant happens. Neutral happens. What we gradually learn is to not move away from being fully present. We need to train at this very basic level because of the widespread suffering in the world. If we aren’t training inch by inch, one moment at a time, in overcoming our fear of pain, then we’ll be very limited in how much we can help. We’ll be limited in helping ourselves, and limited in helping anybody else. So let’s start with ourselves, just as we are, here and now.


~ Excerpted from Practicing Peace in Times of War, by Pema Chödrön. © 2006 Pema Chödrön. Reprinted with permission of Shambhala Publications.

Pema Chödrön is an American Buddhist nun in the lineage of the renowned meditation master Chögyam Trungpa and resident teacher at Gampo Abbey in Nova Scotia, the first Tibetan monastery in North America established for Westerners. Her many popular books include When Things Fall Apart and The Places That Scare You. This teaching is from Practicing Peace in Times of War, from Shambhala Publications.

Turn Your Thinking Upside Down, Pema Chödrön, Shambhala Sun, May 2007.

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