Jun 18, 2014
Linking of mind and brain has three important implications.
First, as your mind changes, your brain changes. Your brain changes both temporarily, millisecond by millisecond, AND it changes in lasting ways because – in the famous saying of the Canadian psychologist, Donald Hebb – “neurons that fire together, wire together.”
The fleeting flow of experience leaves behind lasting marks on your brain, much like a spring shower leaves little tracks on a hillside.
For example, the fine motor areas of pianists are measurably thicker than those of non-pianists. Similarly, the portions of the hippocampus that are responsible for spatial memory are discernibly thicker in experienced London taxi drivers compared to … Read more »
Jun 11, 2014
I usually describe a practice as something to do: get on your own side, see the being behind the eyes, take in the good, etc. This practice is different: it’s something to recognize. From this recognition, appropriate action will follow. Let me explain.
Some years ago I was invited to give a keynote at a conference with the largest audience I’d ever faced. It was a big step up for me. Legendary psychologists were giving the other talks, and I feared I wouldn’t measure up. I was nervous. Real nervous.
I sat in the back waiting my turn, worrying about how people would see me. I thought about how to … Read more »
Jun 05, 2014
Renunciation is founded on a disenchantment with the world and with experience, based on right view. You see through all the possibilities of experience: you see their ephemeral, insubstantial, empty qualities, no matter how alluring or seemingly gratifying. You see the suffering embedded in the experience, the “trap,” as the Buddha put it. And you see the happiness, peace, and love available in not chasing after pleasure or resisting pain.
Based on this clear seeing, you align yourself with the wisdom perspective and with the innate, prior, always already existing wakeful, pure, peaceful, and radiant awareness within yourself. In so doing, you renounce worldly things and worldly pleasures. If they … Read more »
May 19, 2014
Today we don’t gather our own food, fight off wild animals, or live in caves. And yet we’re equipped with stone-aged brains. With practice, however, we can change our brains, and our lives, for the better. Here’s why it’s important to take in positive experiences:
- Negative experience is registered immediately: helps survival.
- Positive experiences generally have to be held in awareness for 5 – 10 – 20 seconds for them to register in emotional memory.
- Negative experiences trump positive ones: A single bad event with a dog is more memorable than a 1000 good times.
- Therefore, it is SO IMPORTANT to consciously, deliberately help the brain register positive experiences so
May 02, 2014
Here we give up angry, punishing reactions toward others, animals, plants, and things. If such attitudes arise, we resolve not to feed them, and to cut them off as fast as we can.
The Buddha placed great stress on the importance of releasing ill will. In the extreme, he said that even when we are being grossly mistreated by others, we should practice good will toward them, and wish them the best.
To be sure, that does not mean turning a blind eye toward injustice and mistreatment – of ourselves as well as others – nor does it mean turning our back on skillful actions of protection, advocacy, and betterment. … Read more »
Apr 29, 2014
What Is Mindful Presence?
Let’s unpack those two words, mindful presence.
Mindfulness is simply a clear, non-judgmental awareness of your inner and outer worlds. In particular, it’s an awareness of the flow of experience in your inner world – an alert observing of your thoughts, emotions, body sensations, desires, memories, images, personality dynamics, attitudes, etc.
When you are mindful of something, you are observing it, not caught up in it and not identified with it. The psychological term, “the observing ego” – considered to be essential for healthy functioning – refers to this capacity (i.e., mindfulness) to detach from the stream of consciousness and observe it. Other terms for this … Read more »
Apr 17, 2014
Is the “Self” real? What’s the nature of the sense of being that remains when parts of the psyche fall away?
The answer depends on how you define “Self.” I use that word to refer to the central “I” that’s presumed in Western psychology and philosophy (and everyday usage) to be the owner of experiences and agent of actions, and which is defined and constituted by three attributes: unification (there’s just one “I”), permanence (the “I” stays the same, things happen to it but it doesn’t change), and independence (the “I” is just there, an innate part of the psyche, not created by anything, and fundamentally not dependent on anything … Read more »
Apr 09, 2014
When I look back on mistakes I’ve made – like dumping my anger on someone, making assumptions in haste, partying too much, losing my nerve, being afraid to speak from my heart – in all cases a part of me had taken over. You know what I mean. The parts of us that have a partial view, are driven by one aim, clamp down on other parts, really want to have a particular experience or to eat/drink/smoke a particular molecule, yammer away critically, or hold onto resentments toward others.
The mega part – the big boss – is of course the inner executive, the decision-maker and driver – some call … Read more »
Apr 02, 2014
This is a broad aim of not causing pain, loss, or destruction to any living thing. At a minimum, this is a sweeping resolution to avoid any whit of harm to another human being. The implications are far-reaching, since most of us participate daily in activities whose requirements or ripples may involve harm to others (e.g., use of fossil fuels that warms the planet, purchasing goods manufactured in oppressive conditions).
Further, in American culture there is a strong tradition of rugged individualism in which as long as you are not egregiously forceful or deceitful, “let the buyer beware” on the other side of daily transactions. But if your aim is … Read more »
Mar 26, 2014
Of course, the first question regarding intention is, for what?
All the great wisdom traditions of the world, and all the great moral philosophers, have grappled with this question. What should we want?
There are many ways to approach this question. Some try to answer it in terms of discerning the will or desires of their sense of a Divine influence, of God. Others through resort to certain ideals or abstractions. And others through reliance on some kind of authority, such as a priestly class or a scripture.
In the case of the Buddha – and also some moral philosophers – he approached this question pragmatically, in terms of what … Read more »