Assignment: Write out the sentences below and finish the sentences with information that you read in the article below.
1. Three benefits of meditation that I read about below were …
2. Today, meditation is being used to treat …
3. Many groups are now using meditation, including …
4. Physicians have increasingly started …
5. When new meditators were hooked up to microphones during the day, the doctors found that the people …
6. I am liking/not liking meditation because …
7. I will use meditation in my life in these ways …
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A quiet explosion of new research indicating that meditation can physically change the brain in astonishing ways has started to push into mainstream.
Several studies suggest that these changes through meditation can make you happier, less stressed — even nicer to other people. It can help you control your eating habits and even reduce chronic pain, all the while without taking prescription medication.
Meditation is an intimate and intense exercise that can be done solo or in a group, and one study showed that 20 million Americans say they practice meditation. It has been used to help treat addictions, to clear psoriasis and even to treat men with impotence.
The U.S. Marines are testing meditation to see if it makes more focused, effective warriors. Corporate executives at Google, General Mills, Target and Aetna Insurance, as well as students in some of the nation’s classrooms have used meditation.
Various celebrities also are known meditators, including shock jock Howard Stern, actors Richard Gere, Goldie Hawn and Heather Graham, and Rivers Cuomo, the lead singer of the band Weezer.
In one study, a research team from Massachusetts General Hospital looked at the brain scans of 16 people before and after they participated in an eight-week course in mindfulness meditation. The study, published in the January issue of Psychiatry Research: Neuroimaging, concluded that after completing the course, parts of the participants’ brains associated with compassion and self-awareness grew, and parts associated with stress shrank.
Recently, the Dalai Lama granted permission for his monks, who are master mediators, to have their brains studied at the University of Wisconsin, one of the most high-tech brain labs in the world.
Richie Davidson, a PhD at the university, and his colleagues, led the study and said they were amazed by what they found in the monks’ brain activity read-outs. During meditation, electroencephalogram patterns increased and remains higher than the initial baseline taken from a non-meditative state.
But you don’t have to be a monk to benefit from meditation, which is now gaining acceptance in the field of medicine.
Physicians have increasingly started prescribing meditation instead of pills to benefit their patients. A Harvard Medical School report released in May found that more than 6 million Americans had been recommended meditation and other mind-body therapies by conventional health care providers.
Perhaps the most mind-bending potential benefit of meditation is that it will actually make practitioners nicer. Chuck Raison, a professor at Emory University, conducted a meditation study in which he hooked up microphones to participants who had been taught basic meditation and those who hadn’t. He then recorded them at random over a period of time. Raison found that these newly-trained mediators used less harsh language than people who had no meditation experience.
“They were more empathic with people,” Raison said. “They were spending more time with other people. They laugh more, you know, all those things. They didn’t use the word ‘I’ as much. They use the word ‘we’ more.”
However, even the Dalai Lama admitted that meditation is not the silver bullet cure-all for every ailment or emotion.
“Occasionally, [I] lose my temper,” he said. “If someone is never lose temper then perhaps that may come from outer space, real strange.”
The Dalai Lama also cautioned that meditation takes patience, so new mediators should not expect immediate results.
“The enlightenment not depend on rank,” he said, laughing. “It depends on practice.”
Some scientists believe that in a generation, Americans will see meditation as being as essential to maintaining a healthy lifestyle as diet and exercise.
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Assignment: prepare a short speech for the class by answering the following questions:
1. Write down one note you took from the research on using community and exercise to beat addiction by completing this sentence: “In the video, “Transcending Addiction and Redefining Recovery,” Dr. ________ said, “___________________________________________.”
2. I can relate to this because …
Excerpts from Walden Pond:
…Most of the luxuries, and many of the so-called comforts of life, are not only not indispensable, but positive hindrances to the elevation of mankind. With respect to luxuries and comforts, the wisest have ever lived a more simple and meagre life than the poor. The ancient philosophers, Chinese, Hindoo, Persian, and Greek, were a class than which none has been poorer in outward riches, none so rich in inward. We know not much about them. It is remarkable that we know so much of them as we do. The same is true of the more modern reformers and benefactors of their race. None can be an impartial or wise observer of human life but from the vantage ground of what we should call voluntary poverty. Of a life of luxury the fruit is luxury, whether in agriculture, or commerce, or literature, or art. There are nowadays professors of philosophy, but not philosophers. Yet it is admirable to profess because it was once admirable to live. To be a philosopher is not merely to have subtle thoughts, nor even to found a school, but so to love wisdom as to live according to its dictates, a life of simplicity, independence, magnanimity, and trust. It is to solve some of the problems of life, not only theoretically, but practically. The success of great scholars and thinkers is commonly a courtier-like success, not kingly, not manly. They make shift to live merely by conformity, practically as their fathers did, and are in no sense the progenitors of a noble race of men. But why do men degenerate ever? What makes families run out? What is the nature of the luxury which enervates and destroys nations? Are we sure that there is none of it in our own lives? The philosopher is in advance of his age even in the outward form of his life. He is not fed, sheltered, clothed, warmed, like his contemporaries. How can a man be a philosopher and not maintain his vital heat by better methods than other men?
When a man is warmed by the several modes which I have described, what does he want next? Surely not more warmth of the same kind, as more and richer food, larger and more splendid houses, finer and more abundant clothing, more numerous, incessant, and hotter fires, and the like. When he has obtained those things which are necessary to life, there is another alternative than to obtain the superfluities; and that is, to adventure on life now, his vacation from humbler toil having commenced. The soil, it appears, is suited to the seed, for it has sent its radicle downward, and it may now send its shoot upward also with confidence. Why has man rooted himself thus firmly in the earth, but that he may rise in the same proportion into the heavens above? — for the nobler plants are valued for the fruit they bear at last in the air and light, far from the ground, and are not treated like the humbler esculents, which, though they may be biennials, are cultivated only till they have perfected their root, and often cut down at top for this purpose, so that most would not know them in their flowering season.
I went to the woods because I wished to live deliberately, to front only the essential facts of life, and see if I could not learn what it had to teach, and not, when I came to die, discover that I had not lived. I did not wish to live what was not life, living is so dear; nor
did I wish to practise resignation, unless it was quite necessary. I wanted to live deep and suck out all the marrow of life, to live so sturdily and Spartan-like as to put to rout all that was not life, to cut a broad swath and shave close, to drive life into a corner, and reduce it to its lowest terms, and, if it proved to be mean, why then to get the whole and genuine meanness of it, and publish its meanness to the world; or if it were sublime, to know it by experience, and be able to give a true account of it in my next excursion. For most men, it appears to me, are in a strange uncertainty about it, whether it is of the devil or of God, and have somewhat hastily concluded that it is the chief end of man here to “glorify God and enjoy him forever.”
Still we live meanly, like ants; though the fable tells us that we were long ago changed into men; like pygmies we fight with cranes; it is error upon error, and clout upon clout, and our best virtue has for its occasion a superfluous and evitable wretchedness. Our life is frittered away by detail. An honest man has hardly need to count more than his ten fingers, or in extreme cases he may add his ten toes, and lump the rest. Simplicity, simplicity, simplicity! I say, let your affairs be as two or three, and not a hundred or a thousand; instead of a million count half a dozen, and keep your accounts on your thumb- nail. In the midst of this chopping sea of civilized life, such are the clouds and storms and quicksands and thousand-and-one items to be allowed for, that a man has to live, if he would not founder and go to the bottom and not make his port at all, by dead reckoning, and he must be a great calculator indeed who succeeds. Simplify, simplify. Instead of three meals a day, if it be necessary eat but one; instead of a hundred dishes, five; and reduce other things in proportion. Our life is like a German Confederacy, made up of petty states, with its boundary forever fluctuating, so that even a German cannot tell you how it is bounded at any moment. The nation itself, with all its so-called internal improvements, which, by the way are all external and superficial, is just such an unwieldy and overgrown establishment, cluttered with furniture and tripped up by its own traps, ruined by luxury and heedless expense, by want of calculation and a worthy aim, as the million households in the land; and the only cure for it, as for them, is in a rigid economy, a stern and more than Spartan simplicity of life and elevation of purpose. It lives too fast. Men think that it is essential that the Nation have commerce, and export ice, and talk through a telegraph, and ride thirty miles an hour, without a doubt, whether they do or not; but whether we should live like baboons or like men, is a little
uncertain. If we do not get out sleepers, and forge rails, and devote days and nights to the work, but go to tinkering upon our lives to improve them, who will build railroads? And if railroads are not built, how shall we get to heaven in season? But if we stay at home and mind our business, who will want railroads? We do not ride on the railroad; it rides upon us. Did you ever think what those sleepers are that underlie the railroad? Each one is a man, an Irishman, or a Yankee man. The rails are laid on them, and they are covered with sand, and the cars run smoothly over them. They are sound sleepers, I assure you. And every few years a new lot is laid down and run over; so that, if some have the pleasure of riding on a rail, others have the misfortune to be ridden upon. And when they run over a man that is walking in his sleep, a supernumerary sleeper in the wrong position, and wake him up, they suddenly stop the cars, and make a hue and cry about it, as if this were an exception. I am glad to know that it takes a gang of men for every five
miles to keep the sleepers down and level in their beds as it is, for this is a sign that they may sometime get up again.
I learned this, at least, by my experiment: that if one advances confidently in the direction of his dreams, and endeavors to live the life which he has imagined, he will meet with a success unexpected in common hours. He will put some things behind, will pass an invisible boundary; new, universal, and more liberal laws will begin to establish themselves around and within him; or the old laws be expanded, and interpreted in his favor in a more liberal sense, and he will live with the license of a higher order of beings. In proportion as he simplifies his life, the laws of the universe will appear less complex, and solitude will not be solitude, nor poverty poverty, nor weakness weakness. If you have built castles in the air, your work need not be lost; that is where they should be. Now put the foundations under them.
I desire to speak somewhere without bounds; like a man in a waking moment, to men in their waking moments; for I am convinced that I cannot exaggerate enough even to lay the foundation of a true expression. Who that has heard a strain of music feared then lest he should speak extravagantly any more forever? In view of the future or possible, we should live quite laxly and undefined in front, our outlines dim and misty on that side; as our shadows reveal an insensible perspiration toward the sun. The volatile truth of our words should continually betray the inadequacy of the residual statement. Their truth is instantly translated; its literal monument alone remains. The words which express our faith and piety are not definite; yet they are significant and fragrant like frankincense to superior natures.
Some are dinning in our ears that we Americans, and moderns generally, are intellectual dwarfs compared with the ancients, or even the Elizabethan men. But what is that to the purpose? A living dog is better than a dead lion. Shall a man go and hang himself because he belongs to the race of pygmies, and not be the biggest pygmy that he can? Let every one mind his own business, and endeavor to be what he was made.
Why should we be in such desperate haste to succeed and in such desperate enterprises? If a man does not keep pace with his companions, perhaps it is because he hears a different drummer. Let him step to the music which he hears, however measured or far away.
One of the first steps in dealing with addiction is to discover the emotional cause of it, whether it is fear, depression, anxiety, or pessimism. Many times these unwholesome thoughts and beliefs come from what I call the “wanting mind.” In wanting mind, we feel that our current state of unhappiness could be cured if only we could have the money, job, relationship, recognition, or power we had and lost, or never had and strongly desire. Often we cause ourselves suffering when we ache for something that lies out of our grasp or cling in vain to something that has already passed away. Sometimes, wanting mind involves tightly holding on to something negative: an unwholesome belief about how things ought to be or should have been, or an unwholesome emotion such as anger, sadness, or jealousy. Mindfulness practice helps us develop the capacity to see clearly exactly what we’re attached to so that we can let go of it and end our suffering. The hidden areas of resistance that emerge into our awareness can be noted and examined later so that we can make the conscious choice to reject them.
You can never completely avoid the wanting mind or any other hindrance. Desire is part of being human. It causes us to strive toward bettering our lives and our world, and has led to many of the discoveries and inventions that have provided us with a higher quality of life. Yet despite all that we can achieve and possess, we can become convinced that we won’t be happy or contented unless we acquire even more. This unwholesome belief can lead to competitiveness and feeling resentful toward, or envious of, those who seem to have an easier life.
If I have a patient who is using drugs or even food to manipulate their moods I first refer them to a nutritionist; a psychiatrist or psychopharmacologist; or a holistic doctor, such as an integrative medical doctor, to break this habit. In addition to this I recommend mindfulness meditation, yoga practice, and regular exercise as they are all excellent to help mood regulation. These types of activities lower the levels of the stress hormone cortisol in your bloodstream, increase your interleukin levels (enhancing your immune system and providing you with greater energy), and streamline your body’s ability to cleanse itself of chemical toxins, such as lactic acid in your muscles and bloodstream, which can affect neurotransmitter receptors and alter your mood (Chopra 1994; Rossi 1993).
The challenge to altering addictions is the fear that you can’t change which can push you into denial and cause you to minimize the consequences of your unproductive behaviors. Whatever you discover about yourself and however painful your discovery, dramatic breakthroughs are always possible. Research on mindfulness meditation indicates that qualities we once thought immutable that form temperament and character can actually be altered significantly. By retraining your mind through mindfulness practice, you create new neural networks. If you’re aggressive, you can find ways to temper that aspect of yourself, becoming assertive and clear about your boundaries without entering into a competitive and possibly even hostile mind-set that will sabotage you.
For many years, scientists believed that the brain’s plasticity, that is, its ability to create new structures and learn, was limited after childhood. However, new research shows that we can alter the structure of the brain and reap the benefits well into adulthood. Sara Lazar, a researcher at Massachusetts General Hospital, discovered that the more one practices mindfulness meditation, the thicker the brain becomes in the mid-prefrontal cortex and in the mid-insular region of the brain. Changing your mind (or thought processes) actually causes changes in the brain (Lazar et al. 2005). Lazar found that, while people who’ve practiced meditation for ten or twenty years are adept at quickly achieving a state of concentration and mindful awareness, newcomers who engage in mindfulness meditation as little as four hours a week can achieve and sustain a state of mindfulness that leads to creative flow, or what I call “open-mind consciousness.” She discovered that even beginning meditators in their early twenties were able to achieve advanced states of concentration and insight (what I refer to as “mindstrength”) equal to that of senior meditation practitioners. Intention and attention of focus were the keys to reaching these states, not the number of hours spent on a meditation cushion (Lazar and Siegel 2007). From my own experience and work, I know that regular mindfulness practice allows us to set aside distractions and enter the transformative state of open mind.
Mindfulness practice may positively affect the amount of activity in the amygdala, the walnut-sized area in the center of the brain responsible for regulating emotions (Davidson 2000). When the amygdala is relaxed, the parasympathetic nervous system engages to counteract the anxiety response. The heart rate lowers, breathing deepens and slows, and the body stops releasing cortisol and adrenaline into the bloodstream; these stress hormones provide us with quick energy in times of danger but have damaging effects on the body in the long term if they’re too prevalent. Over time, mindfulness meditation actually thickens the bilateral, prefrontal right-insular region of the brain (Lazar et al. 2005), the area responsible for optimism and a sense of well-being, spaciousness, and possibility. This area is also associated with creativity and an increased sense of curiosity, as well as the ability to be reflective and observe how your mind works.
By building new neural connections among brain cells, we rewire the brain, and with each new neural connection, the brain is actually learning. It’s as if we’re adding more RAM to a computer, giving it more functionality. In The Mindful Brain, leading neuroscientist Daniel Siegel (2007, 5), defines the mind as “a process that regulates the flow of energy and information.” His early brain research showed that “where neurons fire, they can rewire” (2007, 291); that is, they create new neural pathways or structures in the brain. He postulates that one of the benefits of mindfulness meditation practice is this process of creating new neural networks for self-observation, optimism, and well-being. Through mindfulness meditation, we light up and build up the left-prefrontal cortex, associated with optimism, self-observation, and compassion, allowing ourselves to cease being dominated by the right-prefrontal cortex, which is associated with fear, depression, anxiety, and pessimism. As a result, our self-awareness and mood stability increase as our harsh judgments of others and ourselves decrease. By devoting attention, intention, and daily effort to being mindful, we learn to master the mind and open the doorway to the creativity available in open-mind consciousness.
It’s entirely possible that the same effects can be achieved through other practices that appear to open up new neural pathways, such as tai chi, yoga, and other forms of meditation, but thanks to researchers studying mindfulness meditation, we now know that we can actually remap the brain and affect the way it functions, as well as the way it influences the body.
Ronald Alexander, Ph.D. is the author of the widely acclaimed book, Wise Mind, Open Mind: Finding Purpose and Meaning in Times of Crisis, Loss, and Change. He is the Executive Director of the OpenMind Training® Institute, practices mindfulness-based mind-body psychotherapy and leadership coaching in Santa Monica, CA, for individuals and corporate clients. He has taught personal and clinical training groups for professionals in Integral Psychotherapy, Ericksonian mind-body healing therapies, mindfulness meditation, and Buddhist psychology nationally and internationally since 1970. (www.openmindtraining.com)