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Healthy Internal Organs – Spleen/Intestines

12 Dec

I began these blogs on how to help our organs stay healthy since there is little info on this compared to the usual exercise info. So here is some info that can be helpful. If you need more info go talk to your health professional.

  • SPLEEN

The spleen is located on the left side of the abdomen and weighs around 200g in the average healthy adult. The spleen can be considered as two organs in one; it filters the blood and removes abnormal cells (such as old and defective red blood cells), and it makes disease-fighting components of the immune system (including antibodies and lymphocytes). Since the spleen is involved in so many bodily functions, it is vulnerable to a wide range of disorders. However, the human body adapts well to life without this organ, so surgically removing a diseased or damaged spleen is possible without causing any serious harm to the patient.

Spleen structure

The body of the spleen appears red and pulpy, surrounded by a tough capsule. The red pulp consists of blood vessels (splenic sinusoids) interwoven with connective tissue (splenic cords). The red pulp filters the blood and removes old and defective blood cells. The white pulp is inside the red pulp, and consists of little lumps of lymphoid tissue. Antibodies are made inside the white pulp.

Similarly to other organs of the lymphatic system, particular immune cells (B lymphocytes and T lymphocytes) and blood cells are either made or matured inside the spleen. Blood enters the spleen via the splenic artery, which subdivides into many tiny branches. Each branch is encased in a clump of lymphocytes, which means every drop of blood is filtered for foreign particles as it enters the spleen.

Situated just under the left side of the ribcage, the spleen is an amazing, multi-tasking organ that performs a variety of functions. Its main function is to create lymphocytes to filter or, when needed, to destroy red blood cells. It is also where white blood cells are busy protecting the body from foreign agents. As an active organ that endures ongoing punishment from poisons and unwelcome invaders, the spleen is always susceptible to enlarging and rupturing.

Avoiding enlargement

  1. Another function of the spleen is to return useful nutrients and other elements to the body by filtering them for reuse. This is why spleen health, though often neglected, is imperative. A healthy spleen can be managed through a healthy diet and by avoiding substances that tend to cause enlargement. Slightly increasing in size during digestion, the average adult spleen is about 3 inches by 5 inches. When the spleen is under stress, it responds by slightly enlarging. Sometimes, when diseases and physical conditions like leukemia, lupus, sickle cell and rheumatoid arthritis are present, they can cause the spleen to enlarge so much that it may rupture. This happens when it performs many tasks at once and when it is sent into a full-blown, defense mode. Viruses and bacteria are also contributing factors to an enlarged spleen. One thing you can do to attempt to maintain spleen health is to try, when possible, to avoid contracting a bacterial or viral infection. Do this by practicing good sanitation and hygiene: wash your hands frequently, avoid contact with people who are ill, and get regular checkups to catch any illnesses early.

Avoid Harmful Substances

  1. Because your spleen is an active organ that filters, supplies, destroys and rebuilds cells regularly, it depends on a good supply of nutrients in order to function optimally. Illegal drugs, excessive alcohol, smoking and overly processed foods that are stuffed with unnecessary ingredients can all cause your spleen to enlarge. Avoid eating these processed foods in excess to help improve the health of your spleen. Once it is enlarged it may rupture, and excessive bleeding can create a serious emergency or even the need for surgery. Without surgery, the spleen can be healed, but only with discipline and care in order to nourish it back to health and later by applying preventative measures to keep it healthy. This would involve following a careful diet regimen, and taking medications such as antibiotics as prescribed by your doctor.

The spleen is an organ that is not always taken seriously. Much of that has to do with the fact that many people have ruptured their spleen and are living healthy lives without it. But the spleen does have benefits, such as fighting infection and balancing body fluids, and when a spleen is removed, other organs have to take on bigger roles. So to keep fighting off infections with a healthy spleen, you need to know what food you can eat to strengthen your spleen.

  1. Eat more fruits, vegetables, and grains in your diet. These foods are all easier to digest. Raw fruits and vegetables keep many of the enzymes that are lost in cooked, processed foods, making less work for the spleen.
  2. Buy more organic food. The spleen needs to process the pesticides in conventional food, treating them as chemicals that shouldn’t have been in the body in the first place. Even if you wash your food, many of the pesticides have already been absorbed. However, organic food can pass right through. But since organic food is often more expensive than conventional food, try purchasing organic food that is in season to save money.
  3. Don’t eat too much at a time. The body can only digest so much food at a time, so when you overeat, food gets backed up, straining the spleen.
  4. Chew your food thoroughly. Like overeating, not chewing your food creates more work for your entire digestive process.
  5. Eat your larger meals earlier in the day when your spleen is functioning at its highest levels. Organs get more tired as the day goes on.

INTESTINES

There are several things you will have to do to maintain healthy Intestines. First of all, the more exercise the better. It really does not have to be painful. The important point is movement. You don’t have to go to the weight room, but walk when you can. Your thighs are your body’s biggest muscles, and exercising them forces your body to pump a lot of blood. When you increase your blood circulation like this, you are exercising your heart (very good for you), and the increased circulation and higher metabolism means that your body can process any junk within it at a faster pace. Don’t force yourself to do some horribly painful jog, and get all sweaty to the point that you hate the idea and can’t possibly motivate yourself to repeat it the next day, or never. But increase your daily activity slowly and at a leisurely pace. With little quick exercises you can keep your body in fairly good shape. Walk almost everywhere, or jog there, find on a map a nice route through tree-lined residential areas or parks, so it is quite a pleasant experience. So you can think of ways how to exercise, multi task so to speak, in such a way that it will not consume any extra time during your day, and not be a painful and regretful experience for you. This will increase your body’s metabolism to the point that it will be much better able to process any junk you might eat.

And try to shift your diet away from such junk food. Sure, go to McDonald’s once in a while, or eat an unhealthy hotdog, or a bag of chips with coke etc., but always be conscious of whatever you put in your mouth. read the package. You know, it is not that difficult to find a bag of chips (or snacks – such as a granola bar) that is healthier. Once again, if you make a slow transition in this department as well, your shift will not be a painful and torturous experience. The important point is not to go overboard to the point that you abandon your intentions. Go as slow as you need, but be resolute in your shift. And you will find that your taste buds will change accordingly. Below you will find some simple healthy recipes. It really is not difficult to eat healthy, cheaply, and it can be a joy to cook and eat such healthy food.

Now if you take care of these two points you will go a long way towards a healthy body, and healthy intestines. It does not really make sense to go into great detail about healthy intestines if you are regularly pounding your system with garbage, and if you are inactive. Once you have attained the above state to some degree, you can proceed to focus on your intestines (although you can certainly focus on everything at the same time). Your intestine, in a healthy state, apparently maintains some bacterial balance. Like a swamp which helps keep a lake clean. Full of certain types of bugs which eat the bad stuff.

Your intestines are similar, and if it is coming out as hard as a brick or as runny as Niagara, it is a sign to you that you are doing something wrong. One way you can regulate the bacteria is by drinking Kefir every day. It introduces a certain bacteria into your system to help maintain your intestinal ecology the way it should be.

You should also regulate your poo. I know, sounds pretty funny doesn’t it? But it makes total sense to examine what comes out. If my poop smells bad, I always think back to what I ate that day or the day before, and decide to try and avoid it. Pay attention to how your stomach feels and your body in general after eating crap food. So gauge your body this way, watching what you put into it, paying attention to how you feel afterwards, and examining what comes out. Do not treat your poo with disgust. As some sort of bad evidence you want to conceal and flush out of your sight as quickly as possible, but as something that you can examine and use to regulate your body and what you put into it.

Pork and beef are generally bad, because, in different ways, they help clog your intestines. So try to cut down those, try to eat only the lean and healthy stuff, and in between it eat stuff that helps flush out your system. Like for example Spinach salad. With a healthy dose of olive oil (very healthy for you), some good vinegar, squeezed lemon, a bit of spice, perhaps grated cheese, maybe even diced apples, and you have a rather delicious and very healthy meal which you can whip up in no time flat. Or use Romaine lettuce. Apparently Boston or Ice salad does not have much nutritional value. Go to your local health food shop and start asking lots of questions. Eat long grain brown rice rather than white processed rice. Sure, it might take 40 to 50 minutes to cook, but if you do it properly it requires no maintenance. Just throw it on the stove, during which time you can do lots of other stuff. Oh yes, throw sesame seeds on practically everything (soup, salad). There are very easy ways to eat healthy and not spend hours and a thick wallet doing it.

You can also try the intestinal flush < once in a while. Like plugging your garden hose into an outdoor faucet and turning it on full blast. Really clean out all the dead leaves accumulated over the winter. Your body works on the same principle as your car and your kitchen sink. So just give it an equal amount of attention and you will find yourself getting much healthier in ways you might not have dreamed of. Which will allow you to enjoy life much more, and that blasted car, if you really need it.

Olive oil, olive oil, and more olive oil. Apparently you can have as much as you want. Actually cleans and unplugs your arteries. Don’t waste your time with the extra virgin stuff, which sounds good but is further processed and has fewer nutrients. Cook with it, pour it into your salad, and drink it with disgust during your annual liver cleanse, ha ha.

What kinds of exercises help to increase bowel movements and bowel frequency?  First, the exercise must be regular. Occasional exercises better than none at all but regular exercise works best. Intensity counts also.

Here from a survey of existing research are the 5 best exercises that increase bowel movements:

  1. Jump rope. Jumping rope for 20 minutes to half an hour every day helps to increase blood flow to the entire body, including the intestines. The up-and-down movements can be hard on your legs in you are out of shape, and hard on your knees if you are overweight.  Try jumping without the rope just a little bit off the floor on a carpeted floor r exercise mat. This will soften the impact on your knees.
  2. Brisk walking. Briskly walking 35 to 45 minutes a day was cited by most of our readers as the single best exercise for bowel movements. The emphasis is on brisk walking. Strolls help our general health, helping to lower blood pressure and sugar levels as you know from other articles we have done, but brisk walking helps most to move the intestinal tract. Stride out long and strong, shoulders back and arms swinging. You don’t have to hit the ground hard. Just glide briskly.
  3. Yoga.  Two poses in particular are effective in moving the bowels. The first is the cross over leg stretch. Lie on your back. Raise your left leg and cross it over the right leg.  When you finish your left leg should form a big “T” with your right leg.   Don’t worry if you’re not flexible enough to make a true T. Just start.  You will feel a slight stretch in your hip. Now. Do the other leg.  Repeat 5 times on each leg.

The other pose which helps bowel movement and also erectile dysfunction is the warrior pose.  The reason it works is that it is form of squat.   

  1. Lunges.  Lunging principally works your thigh muscles. Bu a secondary benefit is that they also move your intestines as you dip lower into the lunge.  Remember, the intestines are over 25 feet long in an average adult, and when you bend deeply, you are stretching about a third of your intestinal tract. So, do at least 5 deep plunges every other day.
  2. Squats. There’s a reason we go to the bathroom while in a natural seated position. Squatting aligns more of the intestinal tract downward. However, merely sitting in this position is ineffective. You have to do “three-quarter squats” to move your bowels. To do a three-quarter squat, bend down half as far as you would bend to sit in a chair.

Bonus Tip 6. Bicycle Crunch. The bicycle crunch is an intense crunch which works your entire abdomen. It also gently moves your intestinal tract from side to side and facilitates bowel movements.

Research for teaching ESL to adult learners

12 Dec

As I teach ESL (English as a Second Language)I rely on research to structure the content of my classes for adults. Here are some interesting articles:
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There has been a longstanding interest among second and foreign language educators in research on language and the brain. Language learning is a natural phenomenon; it occurs even without intervention. By understanding how the brain learns naturally, language teachers may be better able to enhance their effectiveness in the classroom.

Brain Development: Can Teaching Make a Difference?

It has long been known that different regions of the brain have specialized functions. For example, the frontal lobes are involved in abstract reasoning and planning, while the posterior lobes are involved in vision. Until recently, it was believed that these specialized regions developed from a genetic blueprint that determined the structure and function of specific areas of the brain. That is, particular areas of the brain were designed for processing certain kinds of information from birth.

New evidence suggests that the brain is much more malleable than previously thought. Recent findings indicate that the specialized functions of specific regions of the brain are not fixed at birth but are shaped by experience and learning. To use a computer analogy, we now think that the young brain is like a computer with incredibly sophisticated hardwiring, but no software. The software of the brain, like the software of desktop computers, harnesses the exceptional processing capacity of the brain in the service of specialized functions, like vision, smell, and language. All individuals have to acquire or develop their own software in order to harness the processing power of the brain with which they are born.

A number of studies support this view. However, all were carried out on animals, because it is not possible to do such research with humans. Caution is called for when extrapolating these findings to humans. The studies discussed below reveal the incredible neural flexibility of the developing (and aging) brain. (See Chapter 5 in Elman et al., 1997).

Cortical tissue transplanted from its original location to a new location in the brain of young animals takes on the structure and function of its new location and not those of its original location. More specifically, neurons in the visual cortex of rodents have been transplanted to regions of the brain that are normally linked to bodily and sensory functions. The transplanted tissue comes to function like somato-sensory neurons and loses the capacity to process visual information (O’Leary & Stanfield, 1985). Likewise, if input from the eyes is rerouted from what would normally be the visual area of the brain to what is normally the auditory area of the brain, the area receiving the visual input develops the capacity to process visual and not auditory information; in other words, it is the input that determines the function of specific areas of the brain (Sur, Pallas, & Roe, 1990).

Greenenough, Black, and Wallace (1993) have shown enhanced synaptic growth in young and aging rats raised in complex environments, and Karni et al. (1995) have shown expansion of cortical involvement in performance of motor tasks following additional learningin other words, the cortical map can change even in adulthood in response to enriched environmental or learning experiences.

These findings may have implications for language educators: for one thing, that teaching and teachers can make a difference in brain development, and that they shouldn’t give up on older language learners.

Learning Through Connections

The understanding that the brain has areas of specialization has brought with it the tendency to teach in ways that reflect these specialized functions. For example, research concerning the specialized functions of the left and right hemispheres has led to left and right hemisphere teaching. Recent research suggests that such an approach does not reflect how the brain learns, nor how it functions once learning has occurred. To the contrary, “in most higher vertebrates (humans), brain systems interact together as a whole brain with the external world” (Elman et al., 1997, p. 340). Learning by the brain is about making connections within the brain and between the brain and the outside world.

What does this mean? Until recently, the idea that the neural basis for learning resided in connections between neurons remained speculation. Now, there is direct evidence that when learning occurs, neuro-chemical communication between neurons is facilitated, and less input is required to activate established connections over time. New evidence also indicates that learning creates connections between not only adjacent neurons but also between distant neurons, and that connections are made from simple circuits to complex ones and from complex circuits to simple ones.

For example, exposure to unfamiliar speech sounds is initially registered by the brain as undifferentiated neural activity. Neural activity is diffuse, because the brain has not learned the acoustic patterns that distinguish one sound from another. As exposure continues, the listener (and the brain) learns to differentiate among different sounds and even among short sequences of sounds that correspond to words or parts of words. Neural connections that reflect this learning process are formed in the auditory (temporal) cortex of the left hemisphere for most individuals. With further exposure, both the simple and complex circuits (corresponding to simple sounds and sequences of sounds) are activated at virtually the same time and more easily.

As connections are formed among adjacent neurons to form circuits, connections also begin to form with neurons in other regions of the brain that are associated with visual, tactile, and even olfactory information related to the sound of the word. These connections give the sound of the word meaning. Some of the brain sites for these other neurons are far from the neural circuits that correspond to the component sounds of the words; they include sites in other areas of the left hemisphere and even sites in the right hemisphere. The whole complex of interconnected neurons that are activated by the word is called a neural network.

The flow of neural activity is not unidirectional, from simple to complex; it also goes from complex to simple. For example, higher order neural circuits that are activated by contextual information associated with the word doggie can prime the lower order circuit associated with the sound doggie with the result that the word doggie can be retrieved with little direct input. Complex circuits can be activated at the same time as simple circuits, because the brain is receiving input from multiple external sourcesauditory, visual, spatial, motor. At the same time that the auditory circuit for the word doggie is activated, the visual circuit associated with the sight of a dog is also activated. Simultaneous activation of circuits in different areas of the brain is called parallel processing.

In early stages of learning, neural circuits are activated piecemeal, incompletely, and weakly. It is like getting a glimpse of a partially exposed and very blurry photo. With more experience, practice, and exposure, the picture becomes clearer and more detailed. As exposure is repeated, less input is needed to activate the entire network. With time, activation and recognition are relatively automatic, and the learner can direct her attention to other parts of the task. This also explains why learning takes time. Time is needed to establish new neural networks and connections between networks. This suggests that the neural mechanism for learning is essentially the same as the products of learninglearning is a process that establishes new connections among networks and the new skills or knowledge that are learned are neural circuits and networks.

What are the implications of these findings for teaching? First, effective teaching should include a focus on both parts and wholes. Instructional approaches that advocate teaching parts and not wholes or wholes and not parts are misguided, because the brain naturally links local neural activity to circuits that are related to different experiential domains. For example, in initial reading instruction, teaching phonics independently of the meaning of the words and their meaningful use is likely to be less effective than teaching both in parallel. Relating the mechanics of spelling to students’ meaningful use of written language to express themselves during diary writing, for example, provides important motivational incentives for learning to read and write. Second, and related to the preceding point, teaching (and learning) can proceed from the bottom up (simple to complex) and from the top down (complex to simple). Arguments for teaching simple skills in isolation assume that learners can only initially handle simple information and that the use of simple skills in more complex ways should proceed slowly and progressively. Brain research indicates that higher order brain centers that process complex, abstract information can activate and interact with lower order centers, as well as vice versa. For example, teaching students simple emotional expressions (vocabulary and idioms) can take place in the context of talking about different emotions and what situations elicit different emotions. Students’ vocabulary acquisition can be enhanced when it is embedded in real-world complex contexts that are familiar to them. Third, students need time and experience (“practice”) to consolidate new skills and knowledge to become fluent and articulated.

Are All Brains the Same?

Brains are not all the same. Take the early research on left-right hemispheric differences with respect to language. For most individuals, the left hemisphere is critically involved in most normal language functions. We know this because damage to the left hemisphere in adults leads to language impairment, which is often permanent. However, approximately 10% of normal right-handed individuals have a different pattern of lateralization; their right hemispheres or both hemispheres play a critical role in language (Banich, 1997, pp. 306-312). Males and females have somewhat different patterns of lateralization, with males being more left-hemisphere dominant than females. In the domain of reading, brain maps of students with dyslexia demonstrate that there are very large individual differences in the areas of the brain that underlie their difficulties (Bigler, 1992).

We also know that the areas of the brain that are important in specific domains of learning can change over the life span. There is increasing evidence of right hemisphere involvement in early language learning but less in later learning. Young children with lesions to their right hemisphere demonstrate delays in word comprehension and the use of symbolic and communicative gestures. These problems are not found in adults with right hemisphere lesions. Stiles and Thal have argued that there may be a link between the word comprehension problems of children and the right hemisphere, because “to understand the meaning of a new word, children have to integrate information from many different sources. These sources include acoustic input, but they also include visual information, tactile information, memories of the immediately preceding context, emotionsin short, a range of experiences that define the initial meaning of a word and refine that meaning over time” (Stiles and Thal, as cited in Elman et al., pp. 309-310). We know from a variety of sources that integration across domains of experience is a right-hemisphere function.

By implication, brain research confirms what we know from education research: that educators must make provisions for individual differences in learning styles by providing alternative grouping arrangements, instructional materials, time frames, and so on. Instruction for beginning language learners, in particular, should take into account their need for context-rich, meaningful environments. Individual differences in learning style may not be a simple matter of personal preference, but rather of individual differences in the hardwiring of the brain and, thus, beyond individual control.

Conclusions

Our understanding of the brain is continually evolving, thus our interpretation of the implications of findings from brain-based research for teaching and learning should also continually evolve. Brain research cannot prescribe what we should teach, how we should organize complex sequences of teaching, nor how we should work with students with special needs. Educators should not abandon their traditional sources of insight and guidance when it comes to planning effective instruction. They should continue to draw on and develop their own insights about learning based on their classroom experiences and classroom-based research to complement the insights that are emerging from advances in brain research. Fred Genesee, McGill University

———————————————————— What was highlighted in our previous article is the need for language to be meaningful at all times, and this is common ground for both children and adults alike. A quick look at present-day language courses clearly shows that this is not the case at all. You will see from the very first lesson, that the students have laundry lists of words to master and memorize, grammar, vocabulary, grammar and more vocabulary to make them feel they can even “touch” the language, those pretty “tangible” patterns they learn lesson after lesson that make them feel so secure and confident. The truth is, in the vast majority of cases, that whenever presented with a REAL situation in which they have to use the language, more often than not they dry up and are unable to utter two coherent phrases altogether. Are they to blame for their “failure?” Of course not. If what you are trained to do exclusively is grammar, repetitions and drills, you cannot be expected to produce something different, something communicative. The magic “click” that is supposed to take place in the students’ brains after constant hammering and repetition apparently never takes place or if it does, in the best of cases, it is in less than 2 per cent of the learners. What does this show? Clearly it is an indicator that must make us reflect on the importance of our teaching practices. Just because we as teachers learned things in a certain way does NOT mean that it is THE way. Pragmatic results clearly show that a grammar based approach to teaching a language is highly ineffective since language per definition entails communication. Until we come to understand this simple fact, we will keep seeing students dropping out of their language studies because “they are too hard for them, they are not cut out to learn a second language” and statements like these. And they may be true… They do NOT need to learn a second language. Then need to acquire it in all the senses of the word.  Julio Foppoli ————————————————————————————————- The Older Language Learner

by Mary Schleppegrell

Can older adults successfully learn foreign languages? Recent research is providing increasingly positive answers to this question. The research shows that:

  • there is no decline in the ability to learn as people get older;
  • except for minor considerations such as hearing and vision loss, the age of the adult learner is not a major factor in language acquisition;
  • the context in which adults learn is the major influence on their ability to acquire the new language.

Contrary to popular stereotypes, older adults can be good foreign language learners. The difficulties older adults often experience in the language classroom can be overcome through adjustments in the learning environment, attention to affective factors, and use of effective teaching methods.

AGING AND LEARNING ABILITY

The greatest obstacle to older adult language learning is the doubt–in the minds of both learner and teacher–that older adults can learn a new language. Most people assume that “the younger the better” applies in language learning. However, many studies have shown that this is not true. Studies comparing the rate of second language acquisition in children and adults have shown that although children may have an advantage in achieving native-like fluency in the long run, adults actually learn languages more quickly than children in the early stages (Krashen, Long, and Scarcella, 1979). These studies indicate that attaining a working ability to communicate in a new language may actually be easier and more rapid for the adult than for the child.

Studies on aging have demonstrated that learning ability does not decline with age. If older people remain healthy, their intellectual abilities and skills do not decline (Ostwald and Williams, 1981). Adults learn differently from children, but no age-related differences in learning ability have been demonstrated for adults of different ages.

OLDER LEARNER STEREOTYPES

The stereotype of the older adult as a poor language learner can be traced to two roots: a theory of the brain and how it matures, and classroom practices that discriminate against the older learner.

The “critical period” hypothesis that was put forth in the 1960’s was based on then-current theories of brain development, and argued that the brain lost “cerebral plasticity” after puberty, making second language acquisition more difficult as an adult than as a child (Lenneberg, 1967).

More recent research in neurology has demonstrated that, while language learning is different in childhood and adulthood because of developmental differences in the brain, “in important respects adults have superior language learning capabilities” (Walsh and Diller, 1978). The advantage for adults is that the neural cells responsible for higher-order linguistic processes such as understanding semantic relations and grammatical sensitivity develop with age. Especially in the areas of vocabulary and language structure, adults are actually better language learners than children. Older learners have more highly developed cognitive systems, are able to make higher order associations and generalizations, and can integrate new language input with their already substantial learning experience. They also rely on long-term memory rather than the short-term memory function used by children and younger learners for rote learning.

AGE RELATED FACTORS IN LANGUAGE LEARNING

Health is an important factor in all learning, and many chronic diseases can affect the ability of the elderly to learn. Hearing loss affects many people as they age and can affect a person’s ability to understand speech, especially in the presence of background noise. Visual acuity also decreases with age. (Hearing and vision problems are not restricted exclusively to the older learner, however.) It is important that the classroom environment compensate for visual or auditory impairments by combining audio input with visual presentation of new material, good lighting, and elimination of outside noise (Joiner, 1981).

CLASSROOM PRACTICES

Certain language teaching methods may be inappropriate for older adults. For example, some methods rely primarily on good auditory discrimination for learning. Since hearing often declines with age, this type of technique puts the older learner at a disadvantage.

Exercises such as oral drills and memorization, which rely on short-term memory, also discriminate against the adult learner. The adult learns best not by rote, but by integrating new concepts and material into already existing cognitive structures.

Speed is also a factor that works against the older student, so fast-paced drills and competitive exercises and activities may not be successful with the older learner.

HELPING OLDER ADULTS SUCCEED

Three ways in which teachers can make modifications in their programs to encourage the older adult language learner include eliminating affective barriers, making the material relevant and motivating, and encouraging the use of adult learning strategies.

Affective factors such as motivation and self-confidence are very important in language learning. Many older learners fear failure more than their younger counterparts, maybe because they accept the stereotype of the older person as a poor language learner or because of previous unsuccessful attempts to learn a foreign language. When such learners are faced with a stressful, fast-paced learning situation, fear of failure only increases. The older person may also exhibit greater hesitancy in learning. Thus, teachers must be able to reduce anxiety and build self-confidence in the learner.

Class activities which include large amounts of oral repetition, extensive pronunciation correction, or an expectation of error-free speech will also inhibit the older learner’s active participation. On the other hand, providing opportunities for learners to work together, focusing on understanding rather than producing language, and reducing the focus on error correction can build learners’ self-confidence and promote language learning. Teachers should emphasize the positive–focus on the good progress learners are making and provide opportunities for them to be successful. This success can then be reinforced with more of the same.

Older adults studying a foreign language are usually learning it for a specific purpose: to be more effective professionally, to be able to survive in an anticipated foreign situation, or for other instrumental reasons. They are not willing to tolerate boring or irrelevant content, or lessons that stress the learning of grammar rules out of context. Adult learners need materials designed to present structures and vocabulary that will be of immediate use to them, in a context which reflects the situations and functions they will encounter when using the new language. Materials and activities that do not incorporate real life experiences will succeed with few older learners.

Older adults have already developed learning strategies that have served them well in other contexts. They can use these strategies to their advantage in language learning, too. Teachers should be flexible enough to allow different approaches to the learning task inside the classroom. For example, some teachers ask students not to write during the first language lessons. This can be very frustrating to those who know that they learn best through a visual channel.

Older adults with little formal education may also need to be introduced to strategies for organizing information. Many strategies used by learners have been identified; these can be incorporated into language training programs to provide a full range of possibilities for the adult learner (Oxford-Carpenter, 1985).

CONCLUSION

An approach which stresses the development of the receptive skills (particularly listening) before the productive skills may have much to offer the older learner (Postovsky, 1974; Winitz, 1981; J. Gary and N. Gary, 1981). According to this research, effective adult language training programs are those that use materials that provide an interesting and comprehensible message, delay speaking practice and emphasize the development of listening comprehension, tolerate speech errors in the classroom, and include aspects of culture and non-verbal language use in the instructional program. This creates a classroom atmosphere which supports the learner and builds confidence.

Teaching older adults should be a pleasurable experience. Their self-directedness, life experiences, independence as learners, and motivation to learn provide them with advantages in language learning. A program that meets the needs of the adult learner will lead to rapid language acquisition by this group.

 

Adults and fun

12 Dec

“Every child is an artist. The problem is how to remain an artist once we grow up.” Picasso

These days, with the graying of a large portion of the population, we read many articles about how to stay young and nimble minded. This blog reflects another suggestion for adults in maintaining a sense of spontaneity and fun in their life.

A while ago I was at the seaside in Central Italy, living in a small bungalow in a seaside village. We were only a few steps from the beach and in the evening, sitting on our porch; I could see the full moon reflecting its silver glow on the water.

In these villages there are the young families and we middle aged to older adults. Down our little avenue there were about twenty small bungalows. All were occupied by young families with the usual crowd of small children running and playing and exploring everywhere when the families were not at the beach. Then, in other sections, there were the older adults who came to the village to relax, get some sun and generally enjoy the beach environment – constant breeze, cool nights and seeing different friends and distractions.

One of the contrasts in this village was the activities of these two groups. The children were in constant motion, laughing, occasionally bickering or crying, playing, drawing, exploring, digging, inventing games, meeting new friends and chattering with one another. They really enjoyed the opportunity to safely run outside and have new experiences. While the adults did crosswords, sat in chairs, watched the small TV they brought from home, read a book, slept as they tanned, played bocce ball and kept mostly to themselves and their families. Rarely to never did I see the adults smiling, giggling, laughing, tickling, playing or being creative and spontaneous as the children.

What would have happened if the adults began playing hide and seek, go around collecting small pretty stones just because it seemed like a good idea, build sand castles or talk to other people out of interest of possibly meeting someone new? How would their experience of life be different if they colored some coloring books, danced in a silly manner to some music and, in general, laughed and smiled?

What impressed me in observing this dichotomy of living was how the adults, when compared to the children, were just not having “fun”. Perhaps habits, routines, rules, embarrassment, and other considerations, which I am not sure of, has come to restrict the life experiences of adults, taken away their creative, fresh ways of living life and, therefore, their fun and enjoyment of spontaneity in life.

After this stay for a few days, the next time my wife and I went to another beach, I told her, “let’s go run and jump in the big waves” on that windy day. We did and it was easy to laugh and smile and have fun with each other. Not unexpected the only other people laughing, doing silly screaming and jumping into the big waves were the children.

I learned a lesson from the children of the beach village. To really have some fun in life, don’t forget spontaneity, creativity and just silly, nonsensical behavior. Since as one gets older the impulse for spontaneity reduces (for whatever reasons), the best course of action is to do. To act creative and spontaneous and, then, the feelings and experience accompanies the action. Now I could end by going into the biology of the brain and how the brain is changed through interaction/action or even point out healthy body tips regarding laughing and spontaneous physical activity but I think the most valuable thing, provided by the children, I noticed at the seaside was enjoying life through spontaneous fun.

Do We Really Know Life?

10 Dec

I’ve looked at life from both sides now 

From up and down and still somehow

It’s life’s illusions I recall

I really don’t know life at all -Joni Mitchell

This is the true question that the Buddha’s teachings really address – ‘Do I Really Know Life At All?’ And in investigating the question, the answer becomes quite clear- for the uninvestigated mind, No…I don’t. All existence is much too complex, interrelated and deep for us prideful humans to truly comprehend and indeed mystery is the result. But this is not a defeat but an affirmation of our embeddness and interrelatedness with All of other existence. Not the folly, alienation and separateness of the conceit of being the supreme being of the universe or even earth but the authentic identification of the true ecological, co-arising nature of all things. You will hear people say, ‘I am trying to find myself.’ But if you want to find yourself, then transcend yourself. When we transcend our-self, we truly find each other and our interconnection with all. We are not alone! Just look around you, there are creatures of life everywhere. If we feel alone, that is our blindness to life all around us, our suffering of alienation created by the illusion of separateness and ‘I’.

This blog presents my putting several pieces of a puzzle together regarding the teachings of the Buddha. A fuller examination of this discussion you will find in my book, The Buddha’s Teachings: Seeing Without Illusion. However, in this blog the overarching framework is provided by Sue Buddhist scholar Hamilton from her book, Early Buddhism: A New Approach. While, of course, these pieces from her book are only a part of her discussion, they are exciting to me in that they provided the framework with which a couple of other ideas that I have thought pertinent can be integrated into Hamilton’s work with which I think strengthens the comprehensibility of all.

So I begin with Hamilton’s ideas as represented by quotes from her book.

‘In his teachings the Buddha consistently directed the attention of his listeners to the understanding of cognitive processes. Objects, be they concrete or abstract, are subjectively reified: that their characteristics conform to and are correlated with the way cognitive processes operate and that further aspects of the structural framework, of the objective world are similarly subjectively reified.’

‘The heart of the teachings of early Buddhism: that there is a correlation between the entireties of the structure of what is experienced as the world about us – all objectivity- and the way it is subjectively processed.’

‘We feel that we are separate objects, albeit also experiencing subjects, in a separately existing plurally comprised world of other objects. And we take it that that what we are what there is. However, we cannot actually ever get outside of ourselves to check whether this is in fact the case.’

‘The problem with expressing views, ontological or in fact otherwise too, is that they can be only expressed within a conceptual framework. And the only conceptual framework with which we are familiar, that has any meaningful reference for us, that is, indeed, conceptual as we mean the term, is one which is appropriate only from the standpoint of ignorance as to the nature of Reality. Specifically, talking in terms of things and nothing, existence and non-existence, is within the conceptual framework of manifoldness and permanence. What is more, when associated with the nature of Reality, it is talk that in fact assumes transcendental realism: that the structural framework of the experiential world is external to and independent of us. But in fact its meaningfulness is wholly limited to the world of experience understood not as it really is but as it seems to us in our ignorance to be.’

‘Transcendental idealism: what we take to be external world-in the cosmic sense- about us, with us in it, only appears to us like that because that is the way our cognitive apparatus presents it to us, not because Reality is in itself really like that. We are unable to see Reality as it is in itself because we cannot transcend our cognitive apparatus. But we only experience the world at all because Reality is there: what we are experiencing is our interpretation of a transcendentally existent reality. In fact, being transcendent of the entire framework of our conceptual categories, Reality itself can properly be indicated only apophatically- even the notion of existence being problematic in this respect in that the properties so predicated are meaningful only within our conceptual framework.’

‘The experiential world as a whole, in which all subjectivities and the whole of objectivity are as it were parts of what is dependently originated, is dependent- period. And it follows from this that there must be something else. There must be a Reality which is transcendent of experience on which the experiential world is dependent.’

‘Voidness or emptiness of the world is understood as regarding permanence, of the independence we erroneously assume it to have. This is related to the sensory process as it does, the point is not that something does not exist, but that the notion of independence is a product of the subjectively dependent cognitive structuring of the world.’

‘The correlation of the structure of the empirical world with subjective cognitive processes informs us that the limits of the empirical world as we know it are associated with the limits of cognition as we know it.’

‘This is what experience is: neither the world nor ‘I’ in it are other than experience. Cognitive processes are experiences as a whole subjective/objective correlation.’

‘The status of the world is dependently originated and therefore not understandable in terms of existent or non-existent. The reality of experience is experiential. The reality of Reality is unknowable in –normal- experiential terms.’

‘Earthly or worldly existence is characterisized according to the name and form structure. …those who have achieved enlightenment still see, know and so on. That what is different about them is not that their cognitive structure no longer operates, but they have achieved insight into what is happening, are are no longer affectively responding to their experiences in a binding way. Such statements as ‘the cessation of consciousness’ should…be taken metaphorically to refer to the cessation of ignorance.’

‘…if the structure of the world of experience is correlated with the cognitive process, then it is not just that we name objects, concrete and abstract, and superimpose secondary characteristics according to the senses. It is also that all the structural features of the world of experience are cognitively correlated. In particular, space and time are not external to the structure but are part of it. …there is no such thing as experience as we know it that is not characterized by space and time.’

‘If the entirety of the structure of the world as we know it is subjectively dependent, including space and time, it follows that the very concept of there being origins, beginnings, ends, extents, limits, boundaries, and so on, is subject dependent. The entirety of temporality and special extension are concepts which do not operate independently of subjective cognitive processes. The entirety, that is to say, of dim and distant history, and of the furthest flung regions of outer space – the entirety of whatever is knowable in temporal and special terms – is not independent of subjectivity. The framework within which is meaningful is in a very real sense a conceptual one.’

‘In regards to the classical unanswered questions of the Buddha, the questions of is the world eternal or finite, presuppose that space and time are transcendentally real- that is, that they operate externally to subjective cognitive process. As with the questions on the self, they seek to find a permanence or immortality. However, if space and time are part of the structural characteristics of the experimental world, and that that is cognitively dependent, then one can see that the presupposition of the transcendental reality of time and space is false, and that the fundamental premises on which the questions rest are therefore also false and unanswerable.’

Now, in support of her point that the experiential world as a whole, in which all subjectivities and the whole of objectivity are, as it were, parts of what is dependently originated, is dependent- period, is found in F.J. Varela, Evan Thompson and Eleanor Rosch’s book, The Embodied Mind. They wrote: ‘Embodied action- cognition depends upon the kinds of experience that come from having a body with various sensorimotor capacities, and second, that these individual sensorimotor capacities are themselves embedded in a more encompassing biological, psychological and cultural context. By using the term action we mean to emphasize that sensory and motor processes, perception and action, are fundamentally inseparable in lived cognition. Indeed, the two are not merely contingently linked in individuals, they have also evolved together.’

‘Since local situations constantly change as a result of the perceiver’s activity, the reference point for understanding perception is no longer a pregiven, perceiver-independent world but rather the sensorimotor structure of the perceiver – the way the nervous system links sensory and motor surfaces. This structure – the manner in which the perceiver is embodied- rather than some pregiven world determines how the perceiver can act and be modulated by environmental events. Thus the overall concern of an enactive approach to perception is not to determine how some perceiver-independent world is to be recovered; it is rather to determine the common principles or lawful linkages between sensory and motor systems that explain how action can be perceptually guided in a perceiver-dependent world.’

‘The neuronal network does not function as a one way street from perception to action. Perception and action, sensorium and motorium, are linked together as successively emergent and mutually selecting patterns.’

‘Color categorization in its entirety depends upon a tangled hierarchy of perceptual and cognitive processes, some species specific and others culture specific. They also serve to illustrate the point that color categories are not to be found in some pregiven world that is independent of our perceptual and cognitive capacities. The categories red, green, yellow, blue, purple, orange – as well as light/warm, dark/cool, etc- are experiential, consensual, and embodied- they depend upon our biological and cultural history of structural coupling.’

‘We can now appreciate how color provides a paradigm of a cognitive domain that is neither pregiven nor represented but rather experiential and enacted. It is very important to note that just because color is not pregiven does not mean it does not exhibit universals or that it cannot yield to rigorous analysis by the various branches of science.’

Now regarding Hamilton’s analysis of space and time from the Buddha’s perspective we see concurrence from physicist Wolfram Schommer’s in his book, The Visible and the Invisible: ‘The physiological apparatus has an influence on space as it appears to us. The constancy of space and also time, which results from direct experience, is not due to the fact that space exists absolutely and independently of all things and processes, but that the physiological apparatus has developed a constancy mechanism.’

‘Events occurring in the cosmos are presented inside a biological system only as symbols in a picture. The difference between reality and its picture can be as large as the difference between a cinema and a cinema ticket. That reality corresponds to what appears in front of our eyes is a view which has shown itself to be more or less untenable. The picture in the mind contains aspects of reality only in symbolic form, i.e. the elements in reality are not identical with the pertinent elements in the picture. Moreover, the elements of which a picture is composed do not occur in reality at all.’

‘The picture and also its frame, space and time, is located in the head of the observer. We know from experience that space-time arises only in connection with objects and processes i.e. an empty space-time cannot be perceived.’

Also he wrote: ‘Basic reality, i.e., reality which exists independently of the observer, is in principle not accessible in any DIRECT WAY. Rather, it is observable or describable by means of pictures on different levels, i.e., levels of reality. And ‘Everything is located in the head, not only the products of fantasy and scientific laws, but those things which we understand as “hard” objects. This is because we do not have the “hard” objects actually in front of us but “only” their pictures.’

Regarding this same point, B. d ‘Espagnat wrote: ‘The doctrine that the world is made up of objects whose existence is independent of human consciousness turns out to be in conflict with quantum mechanics and with facts established by experiment.’

Also, H.R. Maturana wrote: ‘The observer as an observer necessarily always remains in a descriptive domain, that is, in a relative cognitive domain. No description of an absolute reality is possible. Such a description would require an interaction with the absolute to be described, but the representation which would arise from such an interaction would necessarily be determined by the autopoietic organization of the observer, not by the deforming agent; hence, the cognitive reality that it would generate would unavoidably be relative to the knower.’

These are not the only modern writers supporting these insights but for now they are examples. Also, of course, for one to “know” what the Buddha wanted us to understand we must have insight through the meditative training and experience as described in the Noble Eightfold Path.

Therefore, the Buddha was not concerned with trying to understand ultimate reality because he understood that and similar metaphysical questions were unanswerable. The Buddha was, therefore, as David J. Kalupahana characterizes, a radical empiricist. Kalupahana wrote in his book, The Principles of Buddhist Psychology: ‘ For the pragmatic Buddha, the search for ultimate causes and conditions ( as well as the conceptions of self or substance) is as futile as the search for the unseen beauty queen (janapada-kalyàni).’

 

 

 

 

Meditation Retreat

4 Dec

My weekend retreat began similar to others I had attended at the Buddhadharma Center, in a pleasant suburban setting about 30 miles outside Chicago, Illinois. I arrived by car on a sunny, summer Friday afternoon with my sleeping bag, meditation pillow, mat and a small bag of clothes and toothbrush/shampoo and towel. I was grateful to again have an opportunity to practice a few days of Mindfulness meditation in a supportive and relaxed atmosphere.

As I walked into the renovated small church, now temple, I was greeted by the friendly smiling faces of volunteers who were going to provide us visitors with delicious Thai vegetarian meals as well as evening tea and cookies. One of the helpers showed me to the large room where the male meditators would be sleeping and, looking around the sparsely furnished room, I found a spot where there wasn’t an open sleeping bag on the floor and, firstly, I put my mat down and then on top of it, my sleeping bag. Next to my sleeping bag I set down my clothes bag.  No one else was in the room.

Shortly after setting up my ‘bedroom’ I heard a bell ringing which meant for all participants to go to the main Temple room. Leaving the ‘bedroom’, I put my shoes back on and walked up stairs where there were already about thirty people, men and women, young and older, sitting. I again took my shoes off and went into the Temple room, which, in the front, on a small stage, had a large gold painted statue of the Buddha, beautiful flowers on both sides and three monks in light brown robes were sitting quietly in front of the Buddha statue. With my meditation pillow in hand I found a comfortable spot, sat down on my pillow and quietly focused on my breathing and centering myself in this new situation after a three hour drive.

Everyone sat quietly. I heard birds chirping in the field outside. There was a pleasant smell of incense and the light whirling sound of the three ceiling fans. My meditation weekend had begun. After about ten minutes, one of the monks went to the microphone and greeted everyone and then gave a short talk on the five precepts, which is the basic Buddhist code of ethics, undertaken by lay followers, that we were expected to observe during the retreat. He said that the precepts were meant to provide a harmonious situation for the best practice of meditation and cooperation among all the participants. The five precepts are

  1. Not to harm living beings

  2. Not to steal

  3. Not to participate in sexually harmful behavior

  4. Not to lie

  5. Not to take alcohol or other intoxicating drugs

After this short introductory talk and ‘Taking the Precepts’, we all participated, for an hour, in first chanting and then sitting meditation. After that we had individual time during which I went to the Temple’s small bookshop where I browsed through the titles. With the again ringing of the bell, we were informed that lunch was ready for us so everyone went to the auditorium area where tables had been set up and we chose our lunch of Thai cooking, buffet style. Sitting at tables with our food, we all ate silently and mindfully. After lunch, the program had a pause and I went outside behind the temple where there was an acre of lawn with neat rows of different fruit trees. Sitting in the warm sun, I enjoyed my contentment of the moment.

So that day and the next two included the following: mindfully meditating on loving kindness, walking, sitting, yoga, chanting; Dhamma instruction by the monks followed by Q&A; individual time to read, write, think, rest, and eating nourishing and tasty vegetarian meals for breakfast and lunch and refreshments in the evenings. All activities were done in silence to help keep our focus on the here and now and to quiet the mind and body. As in previous retreats, I noticed a gradual transformation of my mind/body condition. With the meditation practices, the instructive Dhamma talks and peaceful environment, my mind/body began to shed the stress and tension of everyday life and I began to melt into a deeper state of present awareness and mindful absorption.

On the last day, in the late morning, during walking meditation, I chose to walk outside among the trees. It was a beautiful warm sunny day. I began my walking meditation by finding a place where I could walk unhampered for about ten yards. I started walking slowly, mindful of each step, keeping my gaze forward, right foot rises and falls, left foot rises and falls. Arriving at the end, stop, stand and turn, begin walking again. And so it went for about twenty minutes. Then, intuitively, I shifted to a standing meditation by just standing and gazing out without a particular concentration. At this moment I had a wonderful, profound transformative experience. I stood without thinking, without a subject/object split. I experienced a state of profound freedom and deep happiness and relief. I was ‘one’ with existence. I realized that my ‘happiness’ was dependent not on the external but on my internal state. I experienced a sense of timelessness. Without attempting to keep ‘creating’ my experience but only to continue to allow it, my ‘pure experience’ continued for possibly fifteen minutes until I felt the need to return to the schedule of the retreat. After that, my continued meditation and ‘mundane’ activities had a continued profound peacefulness and ‘selflessness’. When I ate, I just ate, when I walked, I just walked. I had a sensitive awareness of everything/everybody. Even in the rolling up of my sleeping bag, my experience was as the Japanese philosopher Nishida wrote, “In pure experience there is no prior or posterior, no inner or outer; no experience precedes or generates experience” and (there is) “not the slightest interval between the intention and the act.”. There was only the rolling up of the bag, an oneness of action.

After having had this lovely transformative experience, later the retreat ended, I drove home and went back to work the next day. However, my transformed understanding of ‘myself’, happiness and the ‘oneness’ of life has remained deep for me and has continued to be a spiritual inspiration, guide and direction in my life as well as has my continued meditation and Dhamma study. Practically, I have continued to explore how to relieve myself from the burdens of the ‘virtual’ self and the accumulation of objects which, in the past, was a vain and destructive attempt to find happiness in ‘things’. I now understand how to better resist the obsessions that our modern mass consumption society attempts to create in our minds. Also, I have since adopted a voluntary simplicity to my life both for ethical and environmental concerns as well as for my own happiness. I try to create environments –both physically and emotionally – which nurture kindness and wisdom. Last, but not least, I continue to try to be mindful, accepting, compassionate and sensitive to my own being and to other living beings.

Reflecting back on my meditation experience, I understand that there was nothing ‘special’ about its creation, indeed, only the correct conditions caused what took place. A deep, spiritual, life altering transformation is available to anyone who is willing to devote time to study and practice, have a “beginner’s mind” and finds wise teachers.

With metta

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The Buddha’s teachings are merely helpful means, ways of looking at sensory experience that helps us to understand it. They are not commandments, they are not religious dogmas that we have to accept or believe in. They are merely guides to point to the way things are. So we are using the Buddha’s teachings to grasp them as an end in themselves, but only to remind ourselves to be awake, alert, and aware that all that arises passes away. This is a continuous, constant observation and reflection on the sensory world, because the sensory world has a powerfully strong influence. Having a body like this with the society we live in, the pressures on all of us are fantastic. Everything moves so quickly – television and the technology of the age, the cars – everything tends to move at a very fast pace. It is all very attractive, exciting and interesting, and it all pulls your senses out. Just notice when you go to London how all adverts pull your attention out to whiskey bottles and cigarettes! Your attention is pulled into things you can buy, always going towards rebirth into sensory experience. The materialistic society tries to arouse greed so you will spend your money, and yet never be contented with what you have. There is always something better, something newer, something more delicious than what was the most delicious yesterday… it goes on and on and on, pulling you out into objects of the senses like that. Using wisdom by watching the impulses, and understanding them. That which observes greed is not greed: greed cannot observe itself, but that which is not greed can observe it. This observing is what we call ‘Buddha’ or ‘Buddha wisdom’- awareness of the way things are.  Ajahn Sumedho

In agreement with Ajahn Sumedho, I would just add that since he wrote the above passage in 1987, modern society has become even faster, more hectic and stimuli bound with the continual evasiveness of technology in everyone’s life. Of course, the newer technology includes mobile phones, computers, electronic games, computer social networking, TV screens everywhere, MP3 players, bigger, brighter high definition TV, DVDs, CDs, 3D movies, etc., etc.. The adverts and sensory impingements are becoming more sophisticated in their intensity and appeal as well as it’s availability. So his critique of not only the powerful impact of the growing hyper sensory world is very relevant but also his observation on the greed factor because adverts and the drive behind most of the technology is create desire and to sell, sell, sell. Rodger
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To continue this line of thought is a piece from Alan Watt’s book, “The Wisdom of Insecurity” while published in 1951 his observation is just as valid: “Thus the ‘brainy’ economy designed to produce this happiness is a fantastic vicious circle which must either manufacture more and more pleasures or collapse – providing a constant titillation of the ears, eyes, and nerve cells with incessant streams of almost inescapable noise and visual distractions. The perfect ‘subject’ for the aims of this economy is the person who continuously itches his ear with the radio, preferably using the portable kind which can go with him at all hours and in all places. (Of course, now update to smartphone) His eyes flit without rest from the television screen, to newspaper, to magazine, keeping him in a sort of orgasm-without-release through a series of teasing glimpses of shiny automobiles, shiny female bodies, and other sensuous surfaces, interspersed with such restorers of sensitivity – shock treatments- as ‘ human interest’ shots of criminals, mangled bodies, wrecked airplanes, prize fights, and burning buildings. The literature or discourse that goes with this is similarly manufactured to tease without satisfaction, to replace every partial gratification with a new desire.”

Psychology and Mindfulness

4 Dec

There have been several attempts to integrate psychology theory with the Buddha’s teachings. For example, the collaboration of Erich Fromm, Zen Buddhist teacher and author D. T. Suzuki and Richard De Martino led to the publication of Zen and Psychoanalysis in 1960. This work represents one of the first serious attempts to effectively blend Buddhist teachings with Psychoanalytic thought. Alan Watts (1961) was also a key figure in some of the more popular efforts at mixing Western forms of psychology and psychotherapy with Buddhist and Daoist approaches. For some contemporary Psychoanalysts, Zen Buddhist meditation remains an acceptable way to explore the unconscious and to bring hitherto unknown or unacknowledged (repressed) desires and material into consciousness awareness (Cooper 2004). Also, clinicians and writers such as Carl Jung, Tara Brach, Jack Kornfield, Joseph Goldstein, Sharon Salzberg, Fritz Perls and Mark Epstein have attempted to bridge and integrate psychology and Buddhism.

With the recent rise of influence of cognitive-behavioral therapy (CBT) in psychology, there has been a fruitful yet limited integration between certain aspects of ‘Buddhist psychology’ and certain parallel areas of psychology. For example, for the control of unwanted, intrusive cognitions, which particularly hinder one’s meditative efforts and can therefore be a major problem, several strategies are recommended; to reflect on an object which is associated with thoughts which are the opposite of the unwanted thought; ponder on harmful consequences or the perils and disadvantages of the thought; one strives not to ignore and distract the unwanted cognition; to reflect on the removal or stopping of the causes of the target thought. Interventions similar to these meditation strategies and techniques are also used for related problems in cognitive-behavior therapy. Thought-stopping, thought-switching, distraction and covert sensitization are all foreshadowed in the meditation techniques.

Another aspect of Buddhist psychology for modern therapeutic purposes lies in the area of prophylaxis. Several Buddhist techniques can have a role to play in the prevention of certain kinds of psychological disorders. For example, training in meditation, leading to greater ability to achieve calmness and tranquility, can help enhance one’s tolerance of the numerous inevitable stresses in modern life. With meditation one can achieve a degree of

immunity against the psychological effects of stress and frustration. The facility and skill in self-monitoring one can acquire with the aid of mindfulness meditation can provide a valuable means of self-control. The role of self-monitoring is well-documented in the self-regulation of behavior. The overall self-development that Buddhism encourages and recommends also has something to offer for prevention purposes. Some of the meditation exercises and other personal development behaviors found in

Buddhism can potentially enable a person to develop a positive outlook on life and patterns of response, which, in turn, will help cope with the problem of living; by enabling greater calmness and assurance, and with reduced vulnerability to common psychological disorders. A positive modern wellness program can easily incorporate many of the practices of the Eightfold Path.

Recently, another Buddhist meditation practice called Mindfulness has grown in usage and popularity in both the medical and psychological fields. Now there are many programs offering Mindfulness training to the general public with assertions that Mindfulness can help reduce negative thinking and habits and increase positive experiences and thinking – to name a few. Mindfulness has become a treatment for depression, anxiety and reducing stress and relapses (Williams, Teasdale, Segal, Kabat-Zinn 2007). However, these adaptations of mindfulness are being used to reduce our stress, to make us less depressed, more fulfilled and happy but are rarely requiring us to make the necessary life changes that the accompanying practices of the Eightfold Path require. Remember in Buddhism meditation is not a standalone practice but is closely intertwined with the wisdom and ethical practices. As a consequence, Buddhism has mistakenly become part of a secular quest for happiness even though the Buddha‘s understanding of happiness was radically different. The Buddha’s teachings addressed suffering and cessation of suffering. He consistently taught that the pursuit of happiness based upon our erroneous and pre-awakened understanding of the world with our craving for sensory delights and distractions was at the heart of our problems. The Buddha taught that in the eyes of the awakened the very things we consider to be the sources of our happiness are actually the very sources of our misery. Not surprisingly the aspects of Buddhism which appear to be most popular in the West have little or nothing to do with renunciation and more to do with ‘enhancing’ life and seeking personal fulfillment. As a consequence the Buddha’s teachings become ignored by our sense of entitlement to happiness often irrespective of our moral conduct.

Indeed, examples of this entitlement to happiness are easily found on Mindfulness websites by psychotherapists and psychologists on the application of mindfulness to psychotherapy: “The practice of meditation and mindfulness will clear away the dullness of being on autopilot and free you to live more fully than you ever have before.”; “LIBERATE your true Self and discover inner balance, wellbeing and happiness as well as RESPOND to life and relationships with greater intelligence, creativity, intuition and compassion.” and “The more we increase mindfulness, the more we increase happiness.” Also we are often reminded that mindfulness was originated by the Buddha, -“Mindfulness meditation, as it is called, is rooted in the teachings of a fifth-century B.C. Indian prince, Siddhartha Gautama, later known as the Buddha” – and all cite meditation ( ‘non-judgmental awareness of the now’) as the sole technique to be used. Quite different from the Buddha’s original teachings, these psychotherapeutic/wellness adaptations of mindfulness are usually presented independent of any ethical/moral requirements and instead emphasize an amoral immediacy of being. While, in fact, Buddhist meditation is supported by the factors of ethical training as taught in the Noble Eightfold Path. The eight factors complement each other and are an integrated practice. Therefore, if psychotherapists and researchers want to clearly apply the use of meditation as in Buddhist practice, with its accompanying positive results, they need to look at how all factors of the Eightfold Path are involved and how this complete package would have a positive effect on wider diagnostic categories of clients of psychotherapy being now treated with the intervention of mindfulness.

Mindfulness in popular western psychology has now only become yet another coping mechanism for dealing with the stresses of modern life. While the central teachings of the Buddha and the original purpose of cultivating mindfulness was to reach full and complete awakening; to completely overcome ignorance, hatred and craving and to put an end to suffering. While, as in the similarity of meditative techniques and other cognitive-behavioral techniques, there is a complementary aspect which can enhance each other, another problem with the current popular psychologizing of mindfulness is the name of the meditation that the Buddha originated is being converted and misrepresented into something very different. This is harmful as the Buddha’s message of Awakening is lost as it becomes represented as the rush for happiness and self-fulfillment.

The Buddha was not a psychologist and there is a real risk that the psychologizing of the Buddha’s teachings does a great disservice to, and distorts, the original purpose of them and, specifically, reduces the practice of mindfulness to a self-centered pursuit more concerned with allowing us to have more productive and intense experiences than the original purpose which was for us to reach awakening, to overcome ignorance, hatred and craving and to put an end to our suffering and re-birth. Psychologizing the Buddha’s teachings can twist and subvert them into a mental health gimmick, and thereby prevent them from introducing the sharply alternative vision of life they are capable of bringing us. In fact, beyond some positive interaction and influence that Buddhist psychology can have on modern psychology, as mentioned above, it is neither feasible or desirable to assume that the two systems in their entirety can ever be integrated because the highest goal of psychology/psychotherapy is limited to various forms of psychological adjustment, higher functioning or promoting self-actualization and individual fulfillment and these are simply not what the Buddha wanted us to understand. In fact, those goals are merely band aids for the deeper problem which is our suffering due to the ignorance of our pre-enlightened existence.

Enough is Enough- The cause of Suffering is not a Mystery

4 Dec

Even though recent events in the world of beheadings, mass murder, slavery, forced starvation, kidnappings, assault, domination, war and poverty are not a new phenomenon of the human race, with the newer mass communications these horrific acts created by human beings against each other are now exposed in all of its evil so vividly and graphically for all to see that this is yet another compelling reason for this suffering to end. Of course, this refrain against war and the ‘inhumanity’ of human beings to one another is an old often unheeded refrain, however, now the root causes of this abhorrent behavior is clear to be seen and, therefore, changed and, therefore, extinguished through the knowledge and application of the Buddha’s teachings. For it is now possible and, in an explanatory way, to confirm the truth of the Buddha’s teachings and this support and explanatory teachings  of the Buddha is now available through science. With the application of the Buddha’s teachings as a framework or schema for the science of psychology, personality and the consequent perspective from this, allows the possibility of the ending of man’s inhumanity to each other in a scientific and rational way. Even though the Buddha’s teachings are over 2500 years old, with the new support from the findings of science, these teachings of the Buddha will now provide the framework for the new rational consciousness that will end the suffering which human beings create and have created for each other and other living creatures since civilization began. The quote attributed to Albert Einstein is supportive of this point of view: ‘The religion of the future will be a cosmic religion. It should transcend a personal God and avoid dogmas and theology. Covering both the natural and the spiritual, it should be based on a religious sense arising from the experience of all things, natural and spiritual, as a meaningful unity. Buddhism answers this description.’  It is with great anticipation and excitement that we can look forward to our future as a species in which we will be able to create a civilization based on a harmonious relationship between the human race and the other creatures that share this earth with us, as well as our relationship with the earth itself. Even though this vision of harmonious relationship has been promised in the past by religions and other philosophical groups with their own particular identities, the vision created by the understanding of the Buddha’s teachings supported by modern science is radically different and avoids the great pitfalls of the static identification of one group versus another which is at heart, one of the causes of past/current conflicts. Therefore, the Buddha’s teachings are indeed a peaceful revolutionary and radical approach which can and will be successful in the final reduction and elimination of this great suffering that human beings experience primarily because of their own folly of separation from the truth of existence as we experience it and understand it here on this planet Earth. Therefore, there is no time to lose to begin the explanation and expounding of the Buddha’s teaching to the world so that we do not have to continue to create the immense suffering that is now daily experienced and broadcast around the world. This suffering is not only the direct experience of those who experience the perpetration of these horrific acts of violence- psychologically and physically and emotionally and spiritually – but also by the people who are committing these horrific acts. For let us not forget that from the Buddha’s perspective, a person who commits an act of violence and is angry and actively hostile and actively ignorant and actively greedy and actively selfish and actively feeling superior is suffering from a foolish, ignorant, unwholesome mind-set. It is this ignorance that creates the actions which are at the basis of the suffering we see in the world today and which has occurred in the history of humankind.  Let us be very clear about this – the suffering that we continually learn about,  where another human being creates violence not only against others but also against themselves is created through their mind-set which is based in ignorance and once that ignorance is dispelled, the violence, the depression, the greed, the hostility, the selfishness, the uncompassionate feelings both towards others and towards oneself is ended. When one properly understands the teachings of the Buddha and follows those teachings in one’s life, happiness, compassion and wisdom are the result. So now with the rational support and explanation of how the Buddha’s teaching can be explained so that all human beings can understand the psychological basis for their own happiness and for the world’s happiness and the ending of human caused suffering in this world is available now. There’s no reason to ignore the Buddha’s teachings because many think the teachings are some esoteric training or they are thought to be some mystical explanation of the universe and they have no relevance to the common man and the common human experience and, therefore, the Buddha’s teachings have been relegated by many only to be important to the life of obscure monks living in a forest monastery. Now we can see this is a misconception and a great misunderstanding of the significance and foundation of the Buddha’s teachings. The Buddha’s teachings are for everyone and are pragmatic and are rational and are based on empiricism or facts. The Buddha did not indulge in mystical thinking nor did he encourage mysticism or religion as an explanation for human suffering. The Buddha, through years of study of psychological study, understood that the foundation of humanity’s suffering is based on an ignorance, a wrong perspective, a misunderstanding and he taught how to gain a perspective based on a correct understanding and this correct understanding relieves the suffering that is created through anger and greed and hostility and selfishness and other forms of ignorance. The result of Enlightenment is a sense of peace and calm and happiness and compassion both for oneself and for the other living creatures not only  human but all living things on this earth because we are all interconnected and to see us separate is one of the facets of ignorance. So there is an immense and great possibility available to us through the perspective of the teacher Buddha who gave his first teachings over 2500 years ago and it is now possible to show his teachings from a scientific point of view. Therefore, we can see that they are not an obscure esoteric understanding of reality instead they are a pragmatic, fact based understanding of how we as human beings create our suffering not only for ourselves but also for other people when we relate without a correct perspective. So now is a time for the new Renaissance of awareness of our functionality, of our psychology, of our ecology, of our sociology, of our neurology, of our biology, of our physics and astronomy and more supporting the principles of the Four Noble Truths in which the Buddha summarized and made into a framework the essential principles of his insights into humanity. Now is the time for us and opportunity for us to understand the profound and radical Buddha’s teachings from an empirical, pragmatic and scientific point of view which will have radical positive consequences in the future of humanity and now is the time for us to begin that Reformation towards happiness and non-suffering of all beings living on this earth.

Are Buddhists Happy or Pessimistic?

24 Jul

The first Noble Truth of the Four Noble Truths of the teaching of the Buddha is Dukkha-ariyasacca. This is often translated as The Noble Truth of Suffering and it has been interpreted to mean that life is nothing but suffering and pain. For example, from the 2002 Oregon State website on philosophers, it uses the following, in a discussion on Schopenhauer, to describe the Four Noble truths: “Sidhartha also taught a fundamental lesson about the problem of living, known as the Four Noble Truths. They are:

*Life is suffering *Suffering arises from attachment to desires *Suffering ceases when attachment to desire ceases *Freedom from suffering is possible by practicing the Eightfold Path”

The translation, ‘Life is Suffering’, is unfortunate and misleading. It has led many to regard the teaching of the Buddha as pessimistic because the concept of suffering has been understood either in terms of the conception of tragedy so familiar in Western philosophy and literature that goes back to the Greeks or ‘universal suffering’.

Actually, the teaching of the Buddha is neither pessimistic nor optimistic. Instead, a better way to describe it is realistic, non-substantialist, non-absolutist and pragmatic. The insight of the First Noble Truth is that, “There is suffering” and the rest is: “There is an Origin of Suffering”; “There is a Cessation of Suffering” and “The Path Leading to the Cessation of Suffering”-which is the Noble Eightfold Path”.

As Ajahan Sumedho reminds us, “The First Noble Truth is not a dismal metaphysical statement saying that everything is suffering. Notice that there is a difference between a metaphysical doctrine in which you are making a statement about The Absolute and a Noble Truth which is a reflection. A Noble Truth is a truth to reflect upon; it is not an absolute. This is where western people get very confused because they interpret this Noble Truth as a kind of metaphysical truth of Buddhism – but it was never meant to be that.

You can see that the First Noble Truth is not an absolute statement because of the Fourth noble Truth – which is the way of non-suffering. You cannot have absolute suffering and then also have a way out of it, can you? That doesn’t make sense. Yet some people will pick up on the First noble truth and say that the Buddha taught that everything is suffering.”

So we see that the Buddha’s teaching is recognition that there is suffering in life and the way to end suffering which does not make the life of a Buddhist melancholy or sorrowful. Instead, the true Buddhist is happy. He/she has no fears or anxieties. They are calm and serene and don’t become upset or dismayed by changes or calamities, because they see and take things as they are. They are positive, compassionate, gentle and realistic because of their mental and ethical training.

There are two ancient Buddhist texts called the Theragàthà and Therigàthà which are full of happy and joyful expressions by the Buddha’s disciples, both male and female, who found peace and happiness in his teachings. The king of Kosala remarked to the Buddha that contrary to other religious systems, his followers were ‘joyful’, ‘free from anxiety’, ‘serene’, ‘peaceful’ and ‘light-hearted’. The king added that he believed these attributes were so because the Buddha’s disciples ‘had realized the great and full significance of the Blessed One’s teaching’.

Buddhism recognizes that melancholic, sorrowful and gloomy attitudes are hindrances to the realization of the Truth. Actually, how could a system that teaches the development of compassion and wisdom be sorrowful?  That is why a devote Buddhist, while intelligently and wisely understanding things as they are, is full of compassion and kindness for all beings, not only human beings, but all living beings. Compassion and wisdom are linked together in a Buddhist way of life.

So truly the Buddhist way of life supports and develops happiness. Not a foolish apparent happiness based on greed, ignorance and anger but happiness based on wisdom and kindness and compassion for all living beings including, of course, our own personage.

The Planetary Perfect Storm

24 Jul

The Planetary Perfect Storm

This blog (originally written in 2010) is about the obvious convergence of two planetary “storms” that together are going to have obvious and predictable catastrophic consequences for all living beings on planet earth. However, as different from the forces of nature, these two “storms” are not created by the forces of nature but by human beings. Therefore, if corrections are begun in earnest now, the “Perfect Storm” configuration can be avoided. However, if ignored or minimized, the consequences will be much, much worse for planet earth and its inhabitants then by a single act by Mother Nature.

What are these two trends? The first is mass consumption with increasing population and the second is global warming. These two trends which can be scientifically shown to exist will create in the not too distant future the “Perfect Storm” of destruction of the present habitat and resources of the earth leading to catastrophic consequences. Let’s look at some of the projected consequences of these two trends.

Global Warming

  • A study by IISS found that reduced water supplies and hotter temperatures mean “65 countries were likely to lose over 15 percent of their agricultural output by 2100.”
  • Global warming will turn already-dry environments into deserts, causing the people who live there to migrate in massive numbers to more livable places.
  • A study by the relief group Christian Aid estimates the number of refugees around the world will top a billion by 2050, thanks in large part to global warming.
  • A report called “National Security and the Threat of Climate Change,” written by a group of retired generals and admirals, specifically linked global warming to increased border tensions. “If, as some project, sea levels rise, human migrations may occur, likely both within and across borders.”
  • “Developing countries, many with average temperatures that are already near or above crop tolerance levels, are predicted to suffer an average 10 to 25 percent decline in agricultural productivity by the 2080s.”
  • Global warming will cause longer, more devastating droughts, thus exacerbating the fight over the world’s water.
  • In April, 2009, a report completed by the Center for Naval Analyses predicted that global warming would cause “large-scale migrations, increased border tensions, the spread of disease and conflicts over food and water.”
  • “The World Health Organization has identified more than 30 new or resurgent diseases in the last three decades, the sort of explosion some experts say has not happened since the Industrial Revolution brought masses of people together in cities.” Why? Global warming “is fueling the spread of epidemics in areas unprepared for the diseases” when “mosquitoes, ticks, mice and other carriers are surviving warmer winters and expanding their range, bringing health threats with them.”
  • Once confined to land near the equator, West Nile Virus is now found as far north as Canada. Seven years ago, West Nile virus had never been seen in North America; today, it has “infected more than 21,000 people in the United States and Canada and killed more than 800.”
  • Greenland is melting at a rate of 52 cubic miles per year—much faster than once predicted. If Greenland’s entire 2.5 million cubic kilometers of ice were to melt, it would lead to a global sea level rise of 7.2 meters, or more than 23 feet.
  • The amount of ice in the Arctic at the end of the 2005 summer “was the smallest seen in 27 years of satellite imaging, and probably the smallest in 100 years.” Experts said it’s the strongest evidence of global warming in the Arctic thus far.
  • In 2002, a chunk of ice in Antarctica larger than the state of Rhode Island collapsed into the sea. British and Belgian scientists said the chunk was weakened by warm winds blowing over the shelf … and that the winds were caused by global warming.
  • In 2005, a giant chunk of ice the size of Manhattan broke off of a Canadian ice shelf and began free floating westward, putting oil drilling operations in peril.
  •  “In Glacier National Park, the number of glaciers in the park has dropped from 150 to 26 since 1850. Some project that none will be left within 25 to 30 years.”
  • Global warming may unleash giant “sand seas” in Africa—giant fields of sand dunes with no vegetation—as a shortage of rainfall and increasing winds may “reactivate” the now-stable Kalahari dune fields. That means farewell to local vegetation, animals, and any tourism in the areas.
  • It sounds like a really bad sci-fi movie, but it’s true: The oceans are turning to acid! Oceans absorb CO2 which, when mixed with seawater, turns to a weak carbonic acid. Calcium from eroded rocks creates a “natural buffer” against the acid, and most marine life is “finely tuned” to the current balance. As we produce more and more CO2, we throw the whole balance out of whack and the oceans turn to acid.
  • According to the U.N., the Great Barrier Reef will disappear within decades as “warmer, more acidic seas could severely bleach coral in the world-famous reef as early as 2030.”
  • Italian experts say thanks to faster evaporation and rising temperatures, the Mediterranean Sea is quickly turning into “a salty and stagnant sea.” The hot, salty water “could doom many of the sea’s plant and animal species and ravage the fishing industry.”
  • The sacred Ganges River in India is beginning to run dry. The Ganges is fed by the Gangotri glacier, which is today “shrinking at a rate of 40 yards a year, nearly twice as fast as two decades ago.” Scientists warn the glacier could be gone as soon as 2030.
  • Geologists recently projected a 10 percent to 20 percent drop in rainfall in northwestern and southern Africa by 2070. That would leave Botswana with just 23 percent of the river it has now; Cape Town would be left with just 42 percent of its river water.
  • What happened to the five-acre glacial lake in Southern Chile? In March, it was there. In May, it was … gone. Scientists blame global warming.
  • Next on the global warming hit list: Rising sea levels linked to climate change mean we could lose half of the mangrove trees of the Pacific Isles by the end of the century.
  • British scientists warn of another possible side effect of climate change: A surge of dangerous volcanic eruptions.
  • Over the past century, the number of hurricanes that strike each year has more than doubled. Scientists blame global warming and the rising temperature of the surface of the seas.
  • Hotter temperatures could also mean larger and more devastating wildfires. This past summer in California, a blaze consumed more than 33,500 acres, or 52 square miles.
  • Global warming has also allowed non-native grasses to thrive in the Mojave Desert, where they act as fast-burning fuel for wildfires.
  • Hurricanes aside, NASA scientists now say as the world gets hotter, even smaller thunderstorms will pose more severe risks with “deadly lightning, damaging hail and the potential for tornadoes.”
  • Scientists believe sea levels will be three feet higher by the end of the century than they are now.

Mass Consumerism and population and resources

The consumption of the average U.S. citizen requires eighteen tons of natural resources per person per year and generates an even higher volume of wastes (including household, industrial, mining, and agricultural wastes). Some of these wastes are released to the atmosphere, rivers, and oceans; others are land-filled or incinerated; a small proportion is recycled. The standard conception of economic development envisions the rest of the world’s population as moving steadily up the ladder of mass consumption, eventually achieving levels similar to those achieved by the United States and some European economies.

Clearly, the environmental implications of the global spread of mass consumption for resource use and environmental waste absorption are staggering. Should not this promote some rethinking of economic theories of consumption, which for the most part have ignored resource and environmental implications? Jonathan Harris

While other factors such as technology and population growth are important, consumption levels play a key role as well. As such, technological change and population stabilization alone cannot save the planet; a complementary reduction of material wants is also required.

A Consumption and the Environment study of the international potential for reduction in fossil fuel consumption concluded that the entire world’s population could live at the level of West Europeans in the mid-1970s. This includes modest but comfortable homes, refrigeration for food, clothes washers, hot water, and ready access to public transit plus limited auto use. It does not include, nor could the world support, American lifestyles for all, with their larger homes, numerous electrical appliances, and auto-centered transportation. Even the European standard of the 1970s, if projected worldwide, may not achieve the global reduction in carbon emissions that is believed to be necessary to stabilize the world’s climate.

“Even assuming rapid progress in stabilizing human numbers and great strides in employing clean and efficient technologies, human wants will overrun the biosphere unless they shift from material to nonmaterial ends.

  • The ability of the earth to support billions of human beings depends on whether we continue to equate consumption with fulfillment.” Alan Durning
  • …This suggests that some limits to consumption are advisable and eventually inescapable. If, as Daly argues, the scale of the macro economy has expanded to the point where natural resources and environmental waste absorption, rather than human-made capital, are the scarce factors, then consumption itself needs to be rethought. Rather than maximize consumption in the pursuit of welfare, we need to seek ways to maximize welfare with minimum consumption. Hitherto the market system has been better at the former goal than the latter, and economic theory has measured success primarily in terms of greater consumption (or greater investment today in the cause of increased consumption tomorrow). This does not mean that the market system is not up to the new challenges; but it does suggest that it needs new direction.
  • Durning’s primary point is the impossibility of global “development” as conceived by economic theory. The resource and environmental demands of bringing all the world’s people up to “consumer class” standards of living would be catastrophic. This is all the more true in the context of planetary population growth up to an eventual eight or ten billion, which would nearly double resource and environmental requirements even with no increase in living standards.
  • Lest one might think that Ponting and Durning are over generalizing or exaggerating the problem, the World Resources Institute biennial report provides a wealth of specific detail to support these assertions. The problem is not, as originally conceived in the Club of Rome’s 1972 Limits to Growth report, foreseeable shortages of specific nonrenewable resources— at least for the next fifty years or so. Rather, it is the impacts of industrial growth on renewable natural resource systems, including the atmosphere, that poses the greatest dangers.
  • Global inequality accentuates environmental impacts at both ends of the scale: The rich damage the environment through their high consumption levels, and the poor damage the environment by being forced to utilize marginal and fragile ecosystems. If indeed it is impossible for all to ride the escalator up to mass consumption, then some form of development that will reduce inequality while lessening environmental impacts seems essential. Jonathan Harris

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A growing share of the global consumer class now lives in developing countries. China and India alone claim more than 20 percent of the global total with a combined consumer class of 362 million, more than in all of Western Europe. (Though the average Chinese or Indian member consumes substantially less than the average European.)

Developing countries also have the greatest potential to expand the ranks of consumers. China and India s large consumer set constitutes only 16 percent of the region s population, whereas in Europe the figure is 89 percent. Indeed, in most developing countries the consumer class accounts for less than half of the population suggesting considerable room to grow.

What About Population?

At least part of the rise in global consumption is the result of population growth.

  • The U.N. projects that world population will increase 41 percent by 2050, to 8.9 billion people, with nearly all of this growth in developing countries. This surge in human numbers threatens to offset any savings in resource use from improved efficiency, as well as any gains in reducing per-capita consumption. Even if the average American eats 20 percent less meat in 2050 than in 2000, total U.S. meat consumption will be 5 million tons greater in 2050 due to population growth.
  • Then there is Peter Farb who came up with a paradox: “Intensification of production to feed an increased population leads to a still greater increase in population.”
  • If the consumption aspirations of the wealthiest of nations cannot be satiated, the prospects for corralling consumption everywhere before it strips and degrades our planet beyond recognition would appear to be bleak.

Despite rising consumption in the developing world, industrial countries remain responsible for the bulk of the world s resource consumption as well as the associated global environmental degradation. Yet there is little evidence that the consumption locomotive is braking, even in the United States, where most people are amply supplied with the goods and services needed to lead a dignified life.

The U.S. Consumer

  •          The United States, with less than 5 % of the global population, uses about a quarter of the world s fossil fuel resources burning up nearly 25 % of the coal, 26 % of the oil, and 27 % of the world s natural gas.
  • ·         As of 2003, the U.S. had more private cars than licensed drivers, and gas-guzzling sport utility vehicles were among the best-selling vehicles.
  • ·         New houses in the U.S. were 38 % bigger in 2002 than in 1975, despite having fewer people per household on average.
  • If the levels of consumption that…the most affluent people enjoy today were replicated across even half of the roughly 9 billion people projected to be on the planet in 2050, the impact on our water supply, air quality, forests, climate, biological diversity, and human health would be severe.

Today s human economies are designed with little attention to the residuals of production and consumption. Among the most visible unintended by products of the current economic system are environmental problems like air and water pollution and landscape degradation. Nearly all the world s ecosystems are shrinking to make way for humans and their homes, farms, malls, and factories. WWFs Living Planet Index, which measures the health of forests, oceans, freshwater, and other natural systems, shows a 35 percent decline in Earth s ecological health since 1970.

Environmental Impacts of Consumption

  • Calculations show that the planet has available 1.9 hectares of biologically productive land per person to supply resources and absorb wastes yet the average person on Earth already uses 2.3 hectares worth. These ecological footprints range from the 9.7 hectares claimed by the average American to the 0.47 hectares used by the average Mozambican
  • The failure of additional wealth and consumption to help people have satisfying lives may be the most eloquent argument for reevaluating our current approach to consumption.
  • Individuals often face personal costs associated with heavy levels of consumption: the financial debt; the time and stress associated with working to support high consumption; the time required to clean, upgrade, store, or otherwise maintain possessions; and the ways in which consumption replaces time with family and friends.
  • Aggressive pursuit of a mass consumption society also correlates with a decline in health indicators in many countries, as obesity, crime, and other social ills continue to surge.

Social Impacts of Consumption in the U.S.

  •       An estimated 62 % of U.S. adults are overweight or obese, leading to an annual loss of 300,000 lives and at least $117 billion in health care costs in 1999.
  •       In 2002, 61 % of U.S. credit card users carried a monthly balance, averaging $12,000 at 16 % interest. This amounts to about $1,900 a year in finance charges more than the average per capita income in at least 35 countries (in purchasing power parity).

The economies of mass consumption that produced a world of abundance for many in the twentieth century face a different challenge in the twenty-first: to focus not on the indefinite accumulation of goods but instead on a better quality of life for all, with minimal environmental harm.

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So the gist of this blog, which gives only some highlights of the Planetary “Perfect Storm” problem, is that unless the global community comes to grips with both global warming and the new quickly evolving consumption patterns with increasing population, there will be a catastrophic “Perfect storm” in which all inhabitants of Earth will needlessly suffer greatly. These issues need to be discussed and then acted upon. Some of the authors of this blog were found in the GLOBAL DEVELOPMENT AND ENVIRONMENT INSTITUTE, Tufts University, papers.

What IS Mindfulness? A Perspective as Taught by the Buddha.

19 Jul

Rodger R Ricketts

There is a discrepancy between the teachings of the Buddha on Mindfulness and the definition of Mindfulness as stated in much of the current psychology articles as well as a continuing confusion among psychologists regarding the original intent of the use of Mindfulness and the modern popular one. Several examples of well-known phrases define mindfulness as: paying attention in a particular way; on purpose, in the present moment, and non-judgementally; involves a kind of non-elaborative, non-judgemental, present-centered awareness in which each thought, feeling, or sensation that arises in the attentional field is acknowledged and accepted as it is; and finally, the practice of meditation and mindfulness will clear away the dullness of being on autopilot and free you to live more fully than you ever have before. This blog is an exploration of what the Buddha really intended in the practice of Sati (the Pali word for mindfulness), as different from the previous definitions.
The Buddha was the originator of the practice of Sati and it is clear that he meant meditation as the “Royal Road” for all people to potentially attain a transpersonal psychological experience named enlightenment, or awakening. In Buddhism, meditation is more often referred to as bhavana or mental culture, which emphasizes the holistic nature of mental cultivation associated with the Buddha’s Eightfold Path. Mindfulness is one of the eight factors of the Eightfold Path. For a fuller explanation of the Buddha’s teachings from a cognitive science perspective, I recommend my book, The Buddha’s Teachings: Seeing without Illusion (revised edition, 2013).
The Eightfold Path is the Buddha’s goal-oriented program with specific systematic procedures or instructions for psychological transformation. Like any learning program, there is advancement from basic to more refined concepts and practices. The beginning of the Eightfold Path is Right View, or perspective, and it is an orientation to the values and ideas of the program as presented in the Four Noble Truths. This is crucial, as the conceptual Right View gives the basic foundation and principles of the Buddha’s teachings. It is the correct framework of the problem and how to solve it; therefore, the Right View gives direction and coherence to the program rationale.
The next factor of the Eightfold Path is Right Effort. The Buddha taught from his enlightenment to his passing away to “strive with earnestness”. So fundamental was this teaching, that these are reported to be his last words. He also said, “All wholesome things are founded on earnestness, converge on earnestness, and so earnestness is to be considered as the most important of all. Clearly to reach any goal, whether psychological, academic, commercial, etc., and to earnestly practice any program, requires energy, and in the case of the Eightfold Path, Right Effort concerns making conscious practices to positively shape cognitions and thoughts and, therefore, the mental world.” Right Effort in Buddhism is commonly ranked in an ascending order from: (1) Prevent unwholesome mental states. (2) Abandon unwholesome mental states. (3) Arouse wholesome mental states. (4) Maintain and perfect wholesome mental states.
Mind training through these four interventions takes time and effort. Right Effort is also considered “right endeavouring” and it is the Buddhist practitioner’s continuous effort to keep his or her mind free of thoughts that might impair or be a hindrance to their ability to put into practice the other elements of the Eightfold Path which can eventually lead to enlightenment. Right Effort includes the skilful, appropriate, and balanced exertion of energy and intensity that is needed for different skill applications as they arise.
Now that one has the right schema and intentions as well as a willingness to skilfully exert a balanced effort, the next three path factors of Sila, or moral discipline, become the focus; these are: Right Speech, Right Action, and Right Living. These factors of Sila interact and support each other, and while outwardly are actions of kindness and benefit to others, are in fact, by controlling one’s behaviour, also modulating one’s thinking and training one’s cognitions. For it is impossible for unwholesome actions to originate from wholesome thoughts and vice versa. We have seen that in Right Effort, the four rankings of cultivation of wholesomeness and their application to Right Sila is obvious. To practice Right Speech in a wholesome and kind manner, we must, for example, prevent and eliminate speaking with the unwholesomeness of anger, slander, and deceit.
At this point along our journey on the Path, we are following the program of the Buddha to begin to purify our minds with wholesomeness and to use skilful actions through the practice of Sila. We have more trust and confidence in the program because we see the beneficial results of our becoming happier, having a better relationship with the world, and experiencing uplifting and positive thinking. Therefore, we continue to exert a balanced effort into the application of wholesome “right” skills to achieve further positive results.
So now we are ready to move into another phase of the path, and that is Right Concentration, or meditation, which in Pali is known as Samma Samadhi. Right Concentration is intensified concentration that results from a deliberate intention and mental effort to raise the mind to a more purified level of awareness. The main function of Samadhi, as wholesome concentration, is to collect the ordinary scattered stream of mental states to create a unified mental state. The mind trained in concentration can remain absorbed on one point without distraction and this induces the more serene mind to better insight. Traditionally in Buddhist meditation, one passes through the eight “Divine Jhanas” which are fully immersed meditative states of profound stillness, and which in the end one experiences the height of mental concentration. However, this experience still lacks the wisdom of insight and is not sufficient for gaining enlightenment.
Next (while not in a strictly linear sense but for ease of discussion) we need to adopt the skill of Right Mindfulness. In our present, hypothetical scenario, we would now be working the Buddha’s program well. We have a “right” perspective, desire, effort, energy, and intention to skilfully maintain wholesome thoughts and behaviors; we can now collect our ordinarily scattered stream of mental states and create a unified mental state. This induces an open and serene mind more available to insight as we strive to be honest and objective with ourselves about our intentions. However, to not only gain and practice new skill applications but also generalize and maintain any previous “right” skills acquisition, one needs also to be able to become heedful, maintain a balanced, watchful mind, and be aware of oneself in an objective, non-attached mindful manner; to do this is a vital factor in the Buddha’s program of mental purification.
We can now see that the function of Right Mindfulness is not only observation and attentiveness, but also the skill of discrimination, refinement, and maintenance between having wholesome vs. unwholesome and skilful vs. unskilful thoughts, feelings, and behaviour, and the integration of all skill acquisition with the other right factors of the Eightfold Path. An example of this is shown by the explanation of the Buddha:
“One is mindful to abandon wrong view & to enter & remain in right view. This is one’s right mindfulness…
One is mindful to abandon wrong resolve & to enter & remain in right resolve: This is one’s right mindfulness…
One is mindful to abandon wrong speech & to enter & remain in right speech: This is one’s right mindfulness…
One is mindful to abandon wrong action & to enter & remain in right action: This is one’s right mindfulness…
One is mindful to abandon wrong livelihood & to enter & remain in right livelihood: This is one’s right mindfulness…” — MN 117
The commentary of a verse in the Dhammapada further explains:
“The wise person is always mindful. Through this alertness he discards the ways of the slothful. The monk, as the seeker after the truth, is frightened of mindlessness because he knows that if one is unmindful, one is caught up in the unending suffering of samsara. Therefore, he forges ahead diligently and mindfully burning away those bonds that fetter people to worldliness.”
We see clearly that Right Mindfulness has the function of not only present moment awareness, but more importantly, self-regulation. In fact, often in the Dhammapada the word “heedfulness” or “heedful” – which means having or showing a close attentiveness to avoid danger or trouble – is substituted for “mindfulness”.
Throughout the suttas or Buddhist texts, it is clear that Buddha taught a skills acquisition, goal oriented, introspective bhavana or mental cultivation program. We can say it is an introspective program, because its primary orientation is the observation and examination of any number of one’s own mental states, including sensory, bodily, cognitive, emotional, and so forth. Regarding mental cultivation, the Buddha said, “The training of the mind is good, a mind so tamed brings happiness”, “The tame mind brings bliss”, “All that we are is the result of what we have thought; it is founded on our thoughts, it is made up of our thoughts”, and finally, “We will develop mindfulness immersed in the body. We will pursue it, hand it the reins and take it as a basis, give it grounding, steady it, consolidate it, and undertake it well. That is how you should train yourselves.” Here the taming of the mind that the Buddha is talking about is actualized through mindfulness, which has a function similar to that of the trainer who tames an unruly animal.
Therefore, what is being discussed in the early Buddhist description of mindfulness is not a passive, sense-based, non-judgemental skill, but more accurately involves metacognition. Metacognition engages in self-reflection and refers to a regulation of cognition or a level of thinking that involves active control over the processes of thinking that are especially used in learning, and it enhances problem solving ability. Metacognitive regulation refers to processes that coordinate cognition. These include both bottom-up processes called cognitive monitoring (e.g., error detection, source monitoring in memory retrieval) and top-down processes called cognitive control (e.g., conflict resolution, error correction, inhibitory control, planning, resource allocation) (Nelson & Narens, 1990; Reder & Schunn, 1996). Metacognition is closely related to executive function, which involves the ability to monitor and control the information processing necessary to produce voluntary action. Metacognition refers to any knowledge or cognitive process that monitors or controls cognition.
Metacognitive skills have been identified as: Planning the appropriate selection of learned strategies; the correct allocation of psychic resources that affect learning; self-monitoring of understanding and task performance; and finally, evaluating or appraising the final results of a task and the efficiency at which the task was performed. Other metacognitive skills or executive functions are maintaining motivation and effort to see a task to completion, and the ability to become aware and skilfully intervene when both distracting internal and external stimuli occur. Engaging in self-reflection or introspection enhances metacognition through monitoring lapses in knowledge and addressing them, or through judging knowledge availability and feelings of accuracy. Right Mindfulness, understood as Metacognition, plays a critical role in successful “right” skills acquisition, “right” skills consolidation and application training, and the generalization and maintenance of the right factors of the Eightfold Path.
So to summarize, mindfulness as metacognition involves both executive management and strategic knowledge. Executive management processes involve planning, monitoring, evaluating, and revising one’s own thinking processes and products, while strategic knowledge involves knowing what (factual or declarative knowledge), knowing when and why (conditional or contextual knowledge), and knowing how (procedural or methodological knowledge). “Both executive management and strategic knowledge metacognition are needed to self-regulate one’s own thinking and learning” (Dunlosky, J. & Bjork, R. A. Eds). H. J. Hartman (2001) has written about other benefits of mindfulness, such as, “promoting executive-level functioning in detecting when the mind has wandered (meta awareness) further reduces lapses in attention. Mindfulness practice promotes a form of meta-cognitive insight of learning to emotionally disengage from distracters (frustration; anxiety). This form of top-down cognitive control leads the Mindfulness practitioner to more readily focus on the present task leading to better performance.”
Now that we have explored briefly the idea that mindfulness is really describing metacognition and executive function which includes the abilities that help us learn new information, remember and retrieve information we’ve learned in the past, and use this information to solve problems of life, let’s see more examples of this idea in Buddhist writings. The early Buddhist definition of Sati as memory is indicated by such terms as: calling to mind; remembrance; bearing in mind; and recollection. In the Dhammapada, mindfulness is compared to the treasurer of a king who reminds the king of the royal possessions in detail, daily, at night and in the morning. Also, the mindfulness of the aspirant to enlightenment reminds them of Virtue, Concentration, and Wisdom, which constitute the three pillars of the teachings of the Buddha. The value of the recollected activity of mindfulness is seen in the increasing awareness of the essentials of “right” living in the aspirant’s mind, and the growing strength of purpose for realizing these within him or herself.
Thānissaro Bhikkhu also emphasizes the memory aspect in this comment: “As he [the Buddha] defined the term, right mindfulness is not bare attention. Instead, it’s a faculty of active memory, adept at calling to mind and keeping in mind instructions and intentions that will be useful on the path. Its role is to draw on right view and to work proactively in supervising the other factors of the path to give rise to right concentration, and in using right concentration as a basis for total release.” So, mindfulness is the bringing or keeping of something in (to) awareness, but it is not solely awareness. Mindfulness can be used to bring any mental quality to mind.
Bhikkhu Bodhi offers us another perspective of mindfulness and its function as executive function: “There are certainly occasions when the cultivation of mindfulness requires the practitioner to suspend discrimination, evaluation, and judgment, and to adopt instead a stance of simple observation. However, to fulfill its role as an integral member of the eightfold path, mindfulness has to work in unison with right view and right effort. This means that the practitioner of mindfulness must at times evaluate mental qualities and intended deeds, make judgments about them, and engage in purposeful action.”
In Satipatthana, The Direct Path to Realization, Venerable Analayo wrote that we need to distinguish clearly between a first stage of observation and a second stage of taking action. Calmly assessing a situation without immediately reacting enables us to undertake the appropriate action. Thus, Sati provides the information for the then wise use of Right Effort, and it will oversee the countermeasures by noting if these are right and balanced, not too much or too little.
Soma Thera, in his short book, The Way of Mindfulness, The Satipatthana Sutta and Its Commentary (1998), it is also quite clear that mindfulness involves what we are now referring to as metacognition and executive functions. To quote at length: “Mindfulness is the activity that takes care of the mind and protects it. It is compared to a wagon driver who ties the oxen to the wagon’s yoke, greases the axle, and drives the wagon, making the oxen go gently. In this activity mindfulness looks to the smooth working and movement of the mind and takes notice of the processes both skilful and not, taking place in the consciousness. In the more complex forms it is the selective and integrative action of the mind. The selective activity has been compared to the work of the Chief Adviser of a King. As the Adviser is instrumental in distinguishing the good from the bad, and in getting the good and avoiding the bad, so mindfulness distinguishes the worthy from unworthy things, avoids the unworthy and obtains the worthy.
The integrative character of mindfulness is like the Minister-of-all-work of a King. He is wanted in putting through every project of the King. He is commissioned to organise and combine the workers and execute the tasks. Mindfulness is also like that Minister. It is the organizing activity of the mind necessary for the development of wholesome states of consciousness. It combines the various other qualities which compose those states, puts them to their appropriate tasks and keeps them in proper working order. By the strength of integrating mindfulness a conscious state of skill functions harmoniously and becomes a well-knit unity. This activity of mindfulness makes the work of the aspirant complete at every stage of his progress. Integrating mindfulness sees all lacks and deficiencies, brings in the needed qualities and suitably applies them. It is called the highest wisdom of mindfulness [parama satinepakka], and constitutes the core of the Mindfulness that is included in the Real Way [Ariya Magga Pariyapanna Sati], of the Way Factor of Mindfulness [Sati Magganga] and of the Enlightenment Factor of Mindfulness [Sati Sambojjhanga]. It is Right Mindfulness [Sammasati] in the full sense of the term.”
Other, shorter quotes from Soma Thera’s book that indicate the executive function of mindfulness include:
“That it is mindfulness that holds things together in the mental flux, brings them up, and prevents them from floating away, getting submerged, forgotten and lost. Without mindfulness there will be no reconstitution of already acquired knowledge and consciousness itself would break in pieces, become fragmentary, and be unable to do properly the work of cognition.”
“Strong mindfulness ignores the unnecessary, by adhering to the center of the business in hand, and extends its view to important peripheral conditions, with a wide spreading watchfulness resembling that of the sentinel on a tower scanning the horizon “for the glint of armour. By such a balance between width and depth mindfulness steers clear of the extremes of lopsided vision and practice.”
“In the sense of overcoming mental conflict, and in the sense of getting rid of all unclarity, all incapacity to judge aright and indefiniteness due to mental unquiet, mindfulness is a controlling faculty [indriya]. The controlling faculty of mindfulness makes for the absence of confusion [asamussanata] and produces lucidity of thought, sound judgment, and definiteness of outlook. Mindfulness accompanied by keen understanding appears as the controlling faculty of mindfulness.”
“Mindfulness accompanied by sustained energy is mindfulness considered as a spiritual power [bala] and is the quality of earnestness [appamada] which destroys the wavering of negligence [pamada]. Negligence is the wandering of the mind in objects of fivefold sense-pleasure, repeatedly: it is the absence of thoroughness, of perseverance, and of steadfastness in doing good; the behavior that is stuck in the mire of worldliness; the casting aside of the desire to do what is right; the casting aside of the duties which belong to one; the absence of practice, development, and increase of wholesome qualities; the lack of right resolve, and the want of application. Earnestness is the opposite of all that negligence connotes. According to meaning, earnestness is the non-neglect of mindfulness [atthato hi so satiya avippavaso]. Indeed, earnestness is the name for mindfulness that is always active, constantly at work.”
To conclude our discussion, we have seen that contrary to the simplistic, popular definitions of mindfulness, Sati is really considering the executive functions and metacognition of the learning program called the Eightfold Path. In other words, the early Buddhist definition of mindfulness as memory, which is an executive function, is indicated by such definitions as: calling to mind; remembrance; bearing in mind; and recollection. We have seen that to proceed on the Eightfold Path, practitioners need to assess whether or not retrieved information is relevant to the life experience they are trying to skilfully master. “Successful differentiation of relevant from irrelevant memories is key to problem solving, planning, and other complex tasks. Planning requires reflecting on which course of action is necessary to achieve a goal, and as such planning is part of metacognition” (Brown, Bransford, Ferrara, & Campione, 1983). Action planning requires establishing both a main goal (enlightenment) and a hierarchy of sub-goals that must be satisfied for the main goal to be obtained (ethical behaviour, concentration, learning the Four Noble Truths, etc.). The main goal usually guides the sub-goals, which is considered Right View. So we can adopt a definition of mindfulness as a method by which we skilfully and intentionally focus our attention on our behaviors, perceptions, feelings, thoughts, and mental phenomena in the present moment, with the right intention of purifying the mind as prescribed in the Eightfold Path.