Who are you to decide?

In my previous post I was talking about Peter Levine's amazing book called "In an Unspoken Voice". It summarises what Levine has found over a career of over 40 years in the field of stress and trauma. Specifically I was talking about a section of the book from near the end where he discusses emotions and embodiment.

In this post I'm going to take another aspect from this same section of the book where he talks about change, and the concept of free will.

Free will

As I mentioned in the previous post, at the turn of 19th century psychologist William James concluded that rather than acting because we feel an emotion, we feel the emotion because we are (re)acting.

In his book, Levine discusses how this realisation highlights the illusory nature of perception. He says "We commonly think that when we touch something hot, we draw our hand away because of the pain. However, the reality is that if we waited until we experienced the pain, our hand might be damaged beyond repair. First there is a reflex, then comes the sensation of pain." Makes sense when you think about it...

There have now been many experiments that show that when you "decide" to do something, seemingly of free will, the activity in the brain starts about 1/2 sec (or more even) before you’re consciously aware of making that decision (the first experiment to show this was done in 1985). The brain starts by unconsciously preparing the motor action (springing to life as it were), then the awareness of the decision to move comes, then the action is made.

“Your decisions are strongly prepared by brain activity. By the time consciousness kicks in, most of the work has already been done." – Dr. John-Dylan Haynes (a neuroscientist at the Max Planck Institute for Human Cognitive and Brain Sciences)

William James argued that a person’s passing states of consciousness create a false sense of I or "ego" that runs the show – like a little man (or alien) inside our heads controlling things!

A little man in the head controlling things. From "Men in Black"

When we look at the reality of things, we see this is simply an illusion. The idea that we have a separate self that needs nurturing and protecting is simply not true.

Premovement

Levine suggests that instead of "I think therefore I am" it should be "I prepare to move, I act, I sense, I feel, I perceive, I reflect, I think and therefore I am". (This sounds remarkably like the Buddha's 12-linked chain of causation.)

It's this unconscious preparation for action (or pre movement as he calls it) that's so interesting. Levine suggests that it's "because we are unaware of our environmentally triggered premovement that we falsely believe we are consciously initiating and constructing the movement. Furthermore, when the (unacknowledged) premovement drive is strong, we may feel compelled to fully enact the entire movement sequence." He then gives two examples:

Interrupting the premovement

The first is about his dog, who has a strong instinctual urge to chase other animals (don't they all!). He found that breaking his "habit" by reprimanding him after the chase never worked. However, "if at the very moment his posture changed as he noticed an animal up ahead (hinting at his readiness to leap forward), I would firmly but gently say "No, heel" then he would calmly continue on his walk." So he interrupted his dog in the premovement stage so the action was never carried out.

The other example is a Zen story.

A young, brash samurai swordsman confronted a venerated Zen master with the following demand: "I want you to tell me the truth about the existence of heaven and hell." The master replied gently and with delicate curiosity, "How is it that such an ugly and untalented man as you can become a samurai?" Immediately, the wrathful young samurai pulled out his sword and raised it above his head, ready to strike the old man and cut him in half. Without fear, and in complete calm, the Zen master gazed upward and spoke softly: "This is hell." The samurai paused, sword held above his head. His arms fell like leaves to his side, while his face softened from its angry glare. He quietly reflected. Placing his sword back into its sheath, he bowed to the teacher in reverence. "And this," the master replied again with equal calm, "is heaven."

Transformation

Here the Zen master showed the samurai how to become aware and restrain his rage at the peak of feeling (just as this mind and body were preparing the action), so he could transform his "hell" of rage to a "heaven" of peace.

So here is the key to transforming our habits and moving from unconscious reactions to conscious responses. Bring awareness to the stages of premovement (I prepare, I sense, I feel, I perceive, I reflect, I think) before they graduate into a full-blown movement sequence. In Buddhism they say "to cool and extinguish the glowing embers before they ignite into a consuming flame".

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I am a member of the Zenways sangha led by Zen master Daizan Skinner Roshi, and I teach meditation, mindfulness and yoga at the ZenYoga studio in Camberwell, London. See my website for further details.

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What is an emotion?

I've recently finished reading a book by Peter Levine called "In An Unspoken Voice". It's a pretty amazing book – the result of a career of over 40 years in the field of stress and trauma, detailing his pioneering work into how trauma happens and the methods he's found to work with it. Coming out of these methods is the therapeutic body-awareness approach to healing trauma called Somatic Experiencing that's now available across the Western world. (If you're interested in this area, Bessel van der Kolk's "The Body Keeps The Score" is also well-worth a read.)

Towards the end of "In An Unspoken Voice", Levine touches on the subject of emotions and embodiment, and that's what I wanted to pick out to talk about in this and the next blog post.

What is an emotion?

It's simple to ask, but very tricky to answer!

If your everyday practice is open to all your emotions, to all the people you meet, to all the situations you encounter, without closing down, trusting that you can do that - then that will take you are far as you can go.  And then you'll understand all the teachings that anyone has ever taught.

– Pema Chödrön

As Levine points out, Descartes claimed "I think therefore I am" and it seems many people might agree with him. With this in mind, when something provocative happens you might think that your brain recognises this provocation and produces an emotional response. Then the brain tells your body how to react in accordance with this emotion: maybe increase heart rate, breathing, tense muscles, etc. What do you think? Does this seem like the way it works in your experience?

At the turn of 19th century, experimental psychologist William James took a different approach and arrived at a different conclusion. Through introspection, he would attempt to infer the chain of events that led to an emotion being generated. Most of us might think that when we see something scary we get frightened, and then motivated by fear, we run. Through his studies, James concluded the opposite – that rather than running because we are afraid, we are afraid because we are running. We feel sad because we're crying, feel happy because we're smiling, etc. The emotion comes as a result of the (re)action.

James was remarkably ahead of his time, and the importance of his work is only just being appreciated now.

Emotion is an afterthought

Emotion doesn't originate in the brain – it's the brain's perception of the body's reaction that generates the emotion. As Levine puts it "it's almost as if the brain canvases the body to see how it's reacting in the moment" (or in reality, assesses all the information it's receiving about the sensations and state of the body) and calls that collection of sensations and actions an emotional state.

Emotions happen in the body – they are 'embodied' processes. Levine has a lot to say about embodiment – he defines it as "gaining, through the vehicle of awareness, the capacity to feel the ambient physical sensations of unfettered energy and aliveness as they pulse through our bodies." Gut feeling, precognition, and what we call intuition, then "emerges from the seamless joining of instinctual bodily reactions with thoughts, inner pictures and perceptions."

"Mu shin" calligraphy

No-mind, no emotions

This sounds remarkably Zen! In fact it sounds like the Zen idea of "no-mind" (mu-shin), which means being directly in touch with the experience of now (and acting from that place), without concepts, ideas or mental commentary getting in the way.

And as my teacher Daizan Roshi says, "when you're on the cutting edge of reality, there are no storylines or thoughts" – or indeed emotions. Emotions are simply our labels for patterns of specific thoughts, sensations, reflexes and actions. "Its only when we look back with hindsight," Daizan continues, "that we try to make sense of things and the story-lines come."

Or as Charlotte Joko Beck puts it in her book, "Behaviour is what we observe. We cannot observe experience. By the time we have an observation about an event it's past – and experience is never in the past. That's why the sutras say we can't touch it, see it, hear it, think about it – because the minute we attempt to do that, time and separation have been created. ... Who I am is simply experiencing itself, forever unknown. The moment I name it, is it gone."

When you're truly, directly experiencing that moment of feeling happy (i.e. on the cutting edge, as Daizan puts it), there are no thoughts about it. There's just... it.

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I am a member of the Zenways sangha led by Zen master Daizan Skinner Roshi, and I teach meditation, mindfulness and yoga at the ZenYoga studio in Camberwell, London. See my website for further details.

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Ways in which our brain influences our awareness

"Ouch, that hurt!"

Let's take a moment to look at this simple expression.

As journalist Oliver Burkeman said in this lovely article in the Guardian recently, (slightly paraphrased) "when you stub your toe on the dining table, your nerve fibres shoot a message to your spinal cord, in turn sending neurotransmitters to the thalamus, which activates (among other things) your stress response. Ok, but what about the agonising flash of pain? And what is pain, anyway?" To that I would add the question "what about the times we stub our toe and don't even realise...?" What's happening?

Let's first look at the neuroscience. 

As Burkeman says, when we stub our toe these pain signals (like any other sensation like heat or pressure) travel from the peripheral nerves to the spinal cord and up into the brain. Modern neuroscience tells us the spinal cord contains special nerve fibre bundles that serve as "gateways" to the brain, controlling whether or not a signal gets passed on or not. These gateways have the ability to mute or amplify sensations depending on the relative mix of physiological and, importantly, psychological stimulus input. So what does this mean?

Opening and closing the gates

There's a nice example given here in the book "Relaxation, Meditation, & Mindfulness: A Mental Health Practitioner's Guide" by Jonathan Smith. Let's first imagine you're at home playing with your young niece and she suddenly grabs your hand tightly, squeezing your fingers and your knuckles together. Ouch! You feel a sharp sensation of pain. These are your peripheral nerves sending the signals to your brain.

Now imagine as she grabs your fingers and squeezes, she giggles and plants a wonderful smiling kiss on your cheek! This time you barely notice her squeezing your fingers – this is because the pleasant distraction (initially) closes the nerve gateways as you attention is redirected. The feedback from subsequent thoughts and feelings, such as "she's such a wonderful kid!”, continue to hold the gates closed.

Then she lets go of your hand and you see that your fingers have gone white! But by now your brain has realised that the squeeze was completely innocent and you're not injured. What might otherwise be experienced as pain may instead be experienced as a strong tingling sensation.

Now imagine you're sitting on your sofa with your arm are dangling over the side out of sight. Suddenly you feel something tighten around your fingers and knuckles. Not knowing what it is you feel a stab of pain. Then come the associated thoughts: "it's the dog!", and the pain grows stronger. You feel a shot of fear over possible damage to the skin or infection, and it gets even stronger. This time the pain sensations, and the feedback from subsequent thoughts and feelings, blow open the pain gates and you're all too consciously aware of it all. Perceived threats are very powerful activators of the brain's systems.

Thankfully the example given in the book gives a positive ending to this scenario: you turn to look for the offending dog and discover it is just your niece again. The gates start to close, the pain goes away, hastened by a burst of laughter triggering a release of endorphins and a further closure of the gates!

So there's an interplay between the different types and levels of stimulus inputs, including from our nerves and sense organs, emotions, endorphins, and thoughts, and it's all affected by how our attention is directed. This interplay controls the state of the gateways, and therefore our experience of pain. This is known as "gate-control theory" after Ronald Melzack and Patrick Wall who came up with it in the 1960s (Melzack & Wall, 1965, 1982).

The reticular activating system

In the journey up to the brain, the next area the our sensations have to pass through is the brain stem. This area is responsible for (1) regulating most of the body's automatic functions (breathing, heartbeat, blood pressure, etc), and (2) relaying information to and from the brain to the rest of the body. It plays an important role in consciousness, awareness and movement (and it is only when brain stem function is permanently lost that a person is confirmed as dead.)

An important area in the brain stem for us in the mindfulness business is the reticular activating system (RAS) since it can have a strong influence on what we actually become aware of. 

Sorry, the reticular what...?!

The reticular activating system, or RAS (but not RAS) is also thought to play a role in many important autonomic functions, including regulating sleep and wake, arousal and breathing. However, perhaps its most important function is its ability to focus our attention on something. It is the portal through which nearly all sensory information enters the brain, and it acts as an initial filter to all this incoming information to stop us getting overloaded. It dampens down repeated or excessive stimuli, and flags up any crucial information that threatens survival or is just new and different. It's part of our internal editor.

Imagine walking down a busy shopping street with a blister on your foot. You've been walking all day, and with your attention on navigating the crowds and getting to the next shop you filter out the soreness on your foot – thanks to your RAS. Then someone in the crowd treads on your foot and boom, suddenly you notice! That again is your RAS working for you.

The sense gates in the spinal cord and the RAS in the brain stem are therefore similar in function. The RAS operates at a slightly higher level though, filtering and editing higher level sensations and thoughts.

So what is pain?

I think the above examples illustrate a few different aspects of pain. There are the nerve impulses that are relayed up the spinal cord to the pain gateways. Depending on our physical and emotional state, these gates open letting the pain sensation through, or don't, blocking or modifying the signal. Then there's our reticular activating system which acts at a higher level to dampen down repeated or excessive stimuli, or flag up any life-threatening (or just new and exciting) information.

Assuming that the pain signals pass through all the way to our awareness, then we perceive pain. Then come all the layers of associated thoughts and emotions: "I'm so stupid, why did I burn myself again?", "Why won't this pain go away?", "I hate this pain!", "I must have done something bad to deserve this", etc.

Someone wise once said "pain is inevitable, suffering is optional". A considerable proportion of what we perceive as pain arises through our anxious desire to suppress it, and that's where our mindfulness practice can really work in our favour. The Buddha said, “When we’re touched with a feeling of pain, we feel sorrow, grief, and, beating our breast, become distraught. We feel two pains, physical & mental. Just as if we were to shoot a man with an arrow and, right afterward, were to shoot him with another one”. The physical pain may be unavoidable, adding the mental pain is our choice.

Influenced awareness

So our unconscious systems can modify our sensory inputs before we're even conscious of them. A recent article I read (p26) paraphrased this as "the eyes only see and the ears only hear what the brain tells them" – in short we all pick opinions then find data to support these beliefs and this becomes our reality. Since our mindfulness practice is all about increasing awareness and knowledge of ourselves and how we interpret reality, it's important to know about all these unconscious influences so we can recognise them when we feel their effects.

I am a member of the Zenways sangha led by Zen master Daizan Roshi, and I teach meditation, mindfulness and yoga at the ZenYoga studio in Camberwell, London. See my website for further details.

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Perceptions on your pain gateways? Reflections on the reticular activation system? Leave a comment below, join the discussion.

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Transforming our ego the Yogacara way

Not so long ago a friend of mind had just gone through a difficult breakup and was in need of someone to talk to. We met up for a cup of tea and chatted. She was really hurting, so I did my best to listen patiently and sensitively.

At some point she mentioned how she'd like to go away for a short break to get away from it all. For some reason I took this as an opportunity to mention I'd been to Japan back in the summer, and proceeded to wax lyrical about the trip. Ten minutes later I realised this wasn't helping...!

On reflection I saw I'd been boasting. I had taken this utterly inappropriate moment to talk about myself and how wonderful my life is (bit like I'm doing now...), and had forgotten about my friend and her pain.

To understand why I did this (insensitive bugger that I am) – and why we all have a tendency to do this – let's take another look at the philosophical system I was discussing last week: Yogacara.

Remember, Yogacara is about a 1500 year-old Buddhist philosophy that describes a structure of the mind to rival any modern psychology (beautifully laid out in Thich Nhat Hanh's book "Understanding our Mind"). Yogacara says we have a total of eight types of consciousness:

• The 5 sense-consciousnesses associated with seeing, hearing, smelling, tasting, and feeling
• Mind consciousness (meaning how the mind perceives the information gathered by our senses). These 6 consciousnesses we discussed last week.
• Manas (which can be translated as something like self-consciousness)
• Storehouse-consciousness

Storehouse consciousness - our seed bank

The primary function of the storehouse-consciousness is to store and preserve all of what in Yogacara are called our "seeds". Seeds are our perceptions, memories, experiences, and habits, but also our potentials, possibilities, and plans. They are things that have the capacity to manifest, and can have positive or negative qualities (like compassion, joy, hope, sorrow, fear, or anger). Our thoughts, words and actions all plant new seeds in the field of our consciousness, and what these seeds generate, so Yogacara says, become the substance of our life.

Manas

Manas is our coordinating function – a bit like the air traffic control desk at a busy airport. It's there trying to make sense of all this data flooding in from our senses and perceptions, and all these potentials, plans and memories arising from our store consciousness.

As we grow up, develop, and begin to take responsibility for ourselves, Yogacara would say manas falls in love with a part of the store consciousness. It sees it as a separate entity, a "self" and grasps onto it firmly, a bit like how a small child would cling to her parent's leg! Manas is more or less equivalent to Freud's term "ego".

Because it becomes attached to the idea of self, it always acts to preserve the self. It is our survival instinct, and for this we have to be very grateful. It's what keeps us alive. If someone tries to hit us, we avoid it – that self-protective response is manas.

The problem is manas is blind. It can easily take us in the wrong direction in its blind pursuit of protecting the self. We can end up throwing the baby out with the bath water, destroying ourselves in order to make the other person suffer.

"Holding on to anger is like grasping a hot coal with the intent of throwing it at someone else. You are the only one who ends up getting burned" – Some Wise Person

So in my example, I digressed into harping on about my own fantastic holiday. My deluded manas sensed an opportunity to reassure me that I'm ok, that my life is better than my friend's, etc, etc., and to generally bolster my ego.

So it was my manas's fault...

But it would be short-sighted to see manas (ego) as the enemy that must be fought until completely destroyed. Without it, who would be controlling all the take-offs and landings at our busy airport? Instead, we should work on transforming manas.

Transforming manas

Problems come when we end up clinging to things we learn or feel as the absolute truth. I feel angry turns into "I am an angry person", or I want some love turns into "I am an unloved person". Like water that freezes and prevents flow, these beliefs become obstacles. Like climbing a ladder, the more we cling to our current knowledge, our current rung, the harder it gets to climb to the next rung.


Through our meditation and yoga practice we begin to realise that, first, these obstacles exist, and that our belief in them creates them. Slowly, slowly we begin to let go of these beliefs and thus the obstacles begin to melt or transform. In our practice we investigate the true nature of the things that manifest from our seeds and start seeing them not as real entities (i.e. things that we cling to and fix into 'absolute truths') but simply as concepts, notions, metaphors, or labels. Eventually (through a lot of practice) our deep-seated belief in a separate "self" is completely released.

Before, manas was the energy of grasping and discriminating. Now it becomes a wisdom that can perceive the true interrelated and interconnected nature of things. As Thich Nhat Hanh says "the capacity to live according to this nature of no discrimination between self and non-self is the wisdom of equality."

I am a member of the Zenways sangha and teach meditation and mindfulness in Camberwell, London. See my website for further details.

I'd love to hear from you

Have you had problems with your ego recently? Do you see it as the enemy or just as a frightened, blind little animal that needs the right guidance? I'd love to hear from you! Leave a comment below, join the discussion.

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Rainbows, consciousness and yogacara

What is a rainbow? Have you ever wondered that?

Scientifically speaking, rainbows are caused by light being refracted (bent) upon entering a droplet of water, reflected on the back of the droplet, and refracted upon leaving the droplet. This double refraction splits up the light since red light is refracted less than blue light.

So for a rainbow to exist we need sunshine and raindrops... but we need one more very crucial thing – a spectator. Unless someone is present at just the right spot, then there's no such thing as a rainbow. It's just light rays hitting the earth – business as usual! Rainbows are therefore phenomena that require an instrument of sense perception – like a person with an eye, or a camera.

Radical externalism

So what is a rainbow? It's not just sunshine or just raindrops, or indeed the combination of sunshine and raindrops. And it's not sunshine, raindrops and a person – because what if that person was looking the other way...?

In this fantastic article, writer Tim Parks interviews Riccardo Manzotti, an Italian psychology teacher who has a very interesting view on what a rainbow is. Parks describes Manzotti as a "radical externalist" – someone who believes "consciousness is a process shared between various otherwise distinct processes which, for convenience’s sake, we [call] subject and object."

So in his view, a rainbow is what happens when a person perceives light being refracted and reflected like this. Of this event of perception, he says "consciousness is spread between the sunlight, the raindrops, and the visual cortex, creating a unique, transitory new whole – the rainbow experience."

This is what makes him an "externalist" – he sees consciousness as being something that transcends the brain, being shared between the things being perceived (object) and the perceiver (subject). This is in contrast to what might be seen as a more orthodox view, where consciousness is seen as being confined within the brain.

Yogacara

It turns out there's a Buddhist philosophical and psychological system called Yogacara that might help us understand this a little more. Although it's a philosophy, the system comes out of actual practice – people doing yoga meditation over a period of centuries ("cara" means practice).

Everyone knows we have five senses: seeing, hearing, smelling, tasting, and touching, and in order to have these senses we need our sense organs: eyes, ears, nose, tongue, and skin.

Yogacara says that the combination of, for example, our eyes and looking at a rainbow, creates "eye-consciousness" (and the same thing for the other senses). Sound familiar? Yogacara also says we have "mind-consciousness", which is what comes about when the mind perceives something external (so in this example, perceiving the rainbow), or starts thinking and imagining.

So our guy Manzotti, without knowing it, is really a yogacarain. He's re-discovered a philosophy that has been around for about 1500 years! But I'm not sure he would be too happy with this since when asked by Parks if he was aware of Buddhist principles he got irritated, saying he tries "to avoid like the plague being mixed up with anything that smells New Age."! New age... pah!

According to Yogacara, consciousness is what arises when we bring the subject and object of perception together. These are really just two aspects of same reality, and, of course, both subject to constant change. Let's think about this for a moment... the subject (that's you, the perceiver) is subject to constant change. We're not (as my Zen teacher likes to say) solid snooker balls bouncing across the table of life. As Manzotti rightly points out, by thinking consciousness is not just confined to the brain, then we see that we are not separate from the world around us. We are subject to constant change. Our consciousness cannot be separate from the world and cannot survive outside the world.

The Buddha is reputed to have said (something like) "Your life is the creation of your mind."
Yogacara (sometimes called the "mind-only" school) gives us a structure to see how we create our life and how we create our sense of who we are.

Next week I'll continue on this theme and talk about how yogacara sees our ego and our (false) sense of self.

I am a member of the Zenways sangha and teach meditation and mindfulness in Camberwell, London. See my website for further details.

I'd love to hear from you

Are you a radical externalist? Do you agree with our consciousness being something created in partnership with what we perceive? I'd love to hear from you! Leave a comment below, join the discussion.

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The benefits of mindfulness on your health & wellbeing

Many of life’s demands can cause stress, particularly work, relationships and money problems. When we feel fearful or anxious, our body's hard-wired response, evolved over millennia of dangerous encounters in wild, is the "fight or flight" reaction. The problem is that these days, probably the two worst things we could do when faced with, for example, an impending deadline, or an overbearing relative is (1) punch them/someone or (2) run away...

Stress-proofing

Practising meditation and/or yoga, particularly with an emphasis on awareness and mindfulness, has been shown to be an incredibly effective way of stress-proofing ourselves. It does this in two ways: firstly by providing us with a little oasis of quiet in amongst the business of the day (some me-time); and secondly by teaching us how to see things clearly. There's a huge difference between conscious and unconscious stress. The great Zen master Hakuin compared people who were conscious and aware to water whereas ordinary people are like ice. Our mindfulness is like the warm sunlight that can melt away the perceived stress. It's our relationship to the feeling that changes.

Science has been making some great progress in understanding the why exactly lowering our stress levels boosts our health and wellbeing. Let me talk about just a few of the recent discoveries.

Tell me about telomers

Telomers: chromosome caps

Why of course... Telomers are a repeating DNA pattern that act as a kind of protective cap on our chromosomes, shielding their ends from potential damage each time our cells divide and the DNA is copied. In the 1980s an enzyme called telomerase was discovered that can protect and rebuild telomeres. Even so, our telomeres dwindle over time, and when they get too short, our cells start to malfunction and lose their ability to divide – a phenomenon that is now recognised as a key process in ageing. The discovery of telomers won Elizabeth Blackburn the 2009 Nobel Prize in Physiology or Medicine.

As detailed in this lovely article, Blackburn and her group began a study back in 2000 to test the effect of stress on telomer length (at the time genes were seen as being the most important factor, so at the time this idea was highly controversial). The results from their pilot study showed that the more stressed the participants were the shorter their telomeres and the lower their levels of telomerase. Scientists are always marvelled when they manage to connect real lives and experiences to things happening on the molecular level, and in this study they'd done it! Feeling stressed doesn’t just damage our health – it literally ages us!

Researchers have since linked perceived stress to shorter telomeres in Alzheimer’s caregivers, victims of domestic abuse and early life trauma, and people with major depression and post-traumatic stress disorder.

How does it work? The presence of the stress hormone cortisol seems to reduce the activity of telomerase, while oxidative reactions and inflammation (all physiological effects of the stress response) appear to erode telomeres directly. Age-related conditions from osteoarthritis, diabetes and obesity to heart disease, Alzheimer’s and stroke have all been linked to short telomeres.

In one follow-up project, Blackburn and her colleagues sent participants on a three-month meditation retreat, and found that afterwards they had higher levels of telomerase than the control group. A study in 2013 of dementia caregivers found that, after practising 12 minutes of meditation a day for eight weeks, they had significantly higher telomerase activity than a control group. And in another study in 2012 Epel et al. measured the association between telomere length and peoples' natural level of mindfulness. They found those who reported high mind wandering (i.e. lower mindfulness) had shorter telomeres, even after adjusting for stress.

So stress and ageing are clearly very related. No wonder Wallace et al. back in 1982 found that people who'd been practising meditation for five years were physiologically (as shown by their blood pressure, vision, hearing, and skin elasticity) up to 12 years younger than their non-meditating counterparts! For more on that, see this article showing some photographic evidence, or just look at any photo of a prime minister or president – in just a few years they go from looking fresh and vibrant to grey, haggard, and worn out!

New genes, new neurons

In another study, a group based in Massachusetts took blood samples from a group of 19 people who had regular meditation practice, and 19 others who never meditated, and ran genomic analyses (identification of genomic features such as DNA sequence, gene expression, etc) of the blood. They found that the meditating group had suppressed more than twice the number of stress-related genes than the non-meditating group. This is an incredible result, since the more these stress-related genes are expressed, the more the body will have a stress response. This study is in the field of epigenetics, which I've written about before.

Lastly, I just wanted to mention this article detailing some work done here in London that found that increased levels of cortisol seems to decrease neurogenesis (the ability of the brain to produce new brain cells) in adults. Studies have shown that these adult-born neurons appear to have a role in the regulation of stress by possibly augmenting the role of the hippocampus in controlling the stress reaction and/or inhibiting the amygdala (the region of brain responsible for the fear reaction). Neurogenesis has also been linked to brain plasticity.

So, it's never too late to start practising mindfulness and meditation, and slowing down – possibly even reversing – the ageing process!

My next 8-week course in Mindfulness for Health & Wellbeing will start on Friday 16th January, and I'm now taking bookings. See my website for further details.

 

I'd love to hear from you

If you've noticed that, like me, your mindfulness practice is leaving you looking younger and more radiant, your skin is shiny and there's more of a healthy glow about you, I'd love to hear from you! Leave a comment below, join the discussion. 

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Intuition and gut feeling

In Zen practice we purposefully cultivate attention in our hara, our belly, our gut. We emphasise turning off our discriminating, thought dominated mind, and develop a kind of knowing that is beyond this’s and that’s, right or wrongs – essentially beyond language itself.

One word in English that we often use to point to this direct knowing is “intuition”. Intuition is defined as an "almost immediate situation understanding” – a kind of direct, immediate knowing. “How do you know that?” someone asks, and you reply “I don’t know, I just do”. This is intuition speaking. Like a hunch or a feeling. You arrive at a conclusion through processes that typically remain mostly unknown to your conscious mind.

The word intuition comes from the Latin intuir, which means ‘knowledge from within.’ In the last few centuries intuition has been kinda poo-pooed because it’s not rational - it's “just a feeling”. With the rise of science in the West, rational thought has rather taken superiority.

Second brain

Recently there’s been quite a bit of discussion about what people call our "2nd brain” down in our gut. This 2nd brain consists of sheaths of neurons embedded in the walls of our gut – intestines, stomach, etc. – about 100 million of them in total. That's more than in either the spinal cord or the peripheral nervous system (but a good deal fewer than in our 1st brain!). The feelings from these gut-nerves influence, to quite a large degree, our emotions, so you could say our second brain very much informs our state of mind. One obvious example is when we feel butterflies in the stomach. The butterflies sensation arises as blood is redirected out of our digestive system as part of our flight or flight response, and it signals to us we’re feeling nervous or anxious. As it says here, a lot of the information that the gut sends to the (head) brain is about well-being, which is understandable since eating and digestion are fraught with danger! Like the skin, the gut must stop potentially dangerous invaders, such as bacteria and viruses, from getting inside the body.

Intuition is a very undervalued and underused skill in most people. But interestingly, people with certain types of brain-damage who can’t form emotional intuitions can take hours to decide between two kinds of cereal! They’re caught trying to reason out whether they want Frosties or Coco Pops, and ultimately it’s not a rational decision (any rational person would choose muesli...).

In research, you’ll often start solving a problem by going with a hunch – it’s what sends you off in one particular avenue of enquiry over all the others you could go with. Einstein knew:

The workings of intuition transcend those of the intellect, and as is well known, innovation is often a triumph of intuition over logic. – Albert Einstein

How does intuition arise?

Obviously intuition doesn’t just arise out of nothing. The more experience you have, the better your intuition. Intuition arises out of a rich array of, what you might call, patterns of experience – memories, understanding, learning, observations, that all become integrated into your being. 

As Massimo Pigliucci explores in his book, "these days cognitive scientists think of intuition as a set of nonconscious cognitive and affective processes; the outcome of these processes is often difficult to articulate and is not based on deliberate thinking". In his famous book "Thinking, Fast and Slow", Nobel Prize winning author Daniel Kahneman notes that "thoughts come to mind in one of two ways: either by “orderly computation,” which involves a series of stages of remembering rules and then applying them, or by perception, an evolutionary function that allows us to predict outcomes based on what we’re perceiving. It is the latter mode that precipitates intuition."

So let's say you're a company executive conducting interviews for a job. You've been at it all morning and none of the candidates have been any good. On paper, the next two candidates have everything and you're excited. The first one interviews very well, comes across confident, gives well thought-out answers, and has great body language. The second one also answers well, is inquisitive, quick, and well-presented.

So who do you choose? From a rational point-of-view, both are equally good, but you just get a feeling that the first one hasn't got what it takes. The feeling arises from your gut (what in Japanese they call the 'hara'), and informs the decision made by your brain.

Intuition in Zen

In Zen, however, we're moving to a place of intuition that's not based on memory, experience, or discrimination. By going beyond just knowing about things to actually perceiving things directly, we come to understand our true nature and in doing so literally become the whole Universe. And if we are the whole Universe, then there's no finding out – we know. We enter the flow of the Universe so fully that the 'knowing' is no longer ours, but an obvious, immediate response of the Universe.

As a teacher, this is a very valuable tool. The more sensitive you are, the more you can enter this flow, and the less our feelings are coloured by our own desires, wishes or judgements, then the more truthfully we can 'intuit' how another is feeling.

Years of training, repetition, beds experience into being,

And from the gut arises direct knowing, a felt sense.

So easily coloured by desires,

Train hard and make discernment clear.

I am part of the Zenways sangha led by Zen master Daizan Skinner, and we meet twice a week at our dojo in Camberwell, London. For more info see www.zenways.org

 

I'd love to hear from you

If you've read any of the booked I mentioned, or have any other comments about intuition, I'd love to hear from you. Leave a comment below, join the discussion. 

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Mindfulness for rifle shooters

You might think shooting to be a very unlikely sport for a yoga and meditation teacher, but there's been a very strong connection between the two in my life.

Back when I was at university, I was quite seriously into shooting – the variety where you're lying on your front with a target rifle, shooting at paper targets. I started off with an air rifle, then at university shooting .22 calibre (small-bore) rifles at distances of 25-50m, then quickly found it much more fun to shoot outdoors at targets between 300-900m away using 7.62mm (full-bore) rifles.

I remember reading a training manual just as I was getting going with it all, and it suggested that having a body-movement practice such as Alexander Technique, yoga, or Pilates would be extremely beneficial (as I've written about before). Target shooting is a surprisingly meditative sport, involving steadiness of the body, control of the breath, and a strong emphasis on rhythm and repetition – it was good advice!

So that's what got me into yoga in the first place.

And what goes around often comes around – last weekend I went down at the famous Bisley ranges in Surrey to give a workshop on mindfulness to the Great Britain full-bore rifle team.

Bisley range 600yds

GB rifle team in Australia 2011

To me, the application of mindfulness in shooting is obvious, and potentially incredibly useful. It can help us to stay focussed on the present moment and not worrying about the outcome of any shot; it can help develop the focus and concentration needed to perform; it can teach us how to enter that elusive flow state (or "the zone"; see my previous blog article on flow here); and it can help us manage the stress of a competition.

Millennia of evolution have hard-wired us humans to react to danger and stress in a very specific way. If we're walking in the hills and come across a wolf, or beating our way through the jungle and come across a tiger, the body responds by preparing us to either fight or run away (or sometimes to freeze/play dead). This is the famous fight or flight response.

The thing is, it doesn't matter whether it's something small (like missing the bus), something imagined (like being scared of the monster under the bed), or something big (like slipping off a cliff) – we react the same. The body diverts energy from our non-essential systems such as digestion and reproduction to our muscles, and releases adrenaline and cortisol (and other hormones) to help boost our energy, deal with possible inflammation and damage, and focus our concentration.

In an active sport, running around or shouting can provide a good way of releasing all the extra energy and adrenaline that comes as a result of this stress response. However, in shooting you have to find a way to deal with it in a different way – there's no physical outlet. And that's where mindfulness can really help.

Now, traditional sports psychology approaches such as goal setting, positive self-talk, or visualisation all aim to optimise performance by controlling the internal, mental factors that affect performance. They're control-based techniques. However, despite their wide-spread use and popularity, research has found (at best) inconsistent results for these approaches.

In recent years there have been a number of suggestions in the scientific literature (e.g. Gardner and Moore 2004) saying that "rather than trying to control internal phenomena, it's better for athletes to develop skills in present-moment awareness and acceptance."

"[These] control-based approaches may inadvertently result in excessive cognitive brain activity [that] prevent you from automatically engaging your previously developed athletic skills, to appropriately respond to environmental cues, and to maintain task-relevant focus."

And sports coaches often talk about the importance of being in the present moment, focussing on process rather than outcome, letting go of the uncontrollable, significance of letting go of memories of shots, staying in the present, accepting whatever happens without judgment, looking for rhythm in the game, etc, etc.

All these things precisely describe the practice of mindfulness! As opposed to control, mindfulness is a "letting-go-based technique".

As I always say to people, mindfulness isn't something alien to us. We are all mindful, to a lesser or greater extent, every day. The thing is, not everyone is aware how useful it is to be mindful. And once you realise it's effectiveness, how can we then learn how to be more mindful?

What I teach are tried and tested techniques for learning how to become more mindful. A nice, simple, and accessible place to start is by practising this short 3-minute meditation. Try doing it every day (or more) and you'll soon start feeling the benefits. That's what I suggested to the shooting team, so we'll see how they get on!

And if you end up using this 3-minute meditation, let me know how you get on by commenting below.