Here is the recording of my interview with Lucas Rockwood of the Yoga Talk Show
I was interviewed by Ligia Buzan on Cambridge Community Television
and for a piece on mindfulness on WERS radio
In August, I lead a weekend workshop at the Omega Center, which I really enjoyed.
We did a number of meditations, plus I did some Powerpoint presentations going over a number of academic papers about meditation and inner speech.
Earlier in August, I spoke at to the Yale Humanist Community.
Here is a video of my talk. The video is pixelated, but the audio is fine.
Here is an interview I recently did on Maryannelive. Maryanne and I have some things in common but also some differences. I appreciated the gratitude practice that she led off with.
Is Humanism about reason or about emotion? It might seem that reason is all we need, but as scientists such as Antonio Damasio have demonstrated, without feelings, we are unable to make choices. Reason guides us toward our goals, but to have goals and values, we need preferences, which come from emotions.
So, is it all about the pursuit of happiness? In some sense, it is. But not just our own personal happiness. The happiness of others matters. In their book, Atheist Mind, Humanist Heart, Lex Bayer and John Figdor write, “We act morally when the happiness of others makes us happy.”
I spoke to John Figdor about this idea, which relates to the concept of sympathetic joy, an idea well known in Buddhism. In fact, certain meditations such as loving-kindness meditation, can increase the sense of social connection and have the potential to help you share in the happiness of others. John also explained a technique of interrogating your desires to see where they stem from that, although it comes from philosophy, is a kind of mindfulness technique. Here is the interview:
John Figdor serves as the Humanist Chaplain for the Humanist Community at Stanford. He holds a master’s degree from the Harvard Divinity School. He formerly served as assistant humanist chaplain at the Humanist Community at Harvard.
Rick Heller leads the Humanist Mindfulness Group at the Humanist Community at Harvard. A freelance journalist, he has written for the Washington Post, the Boston Globe, Buddhadharma, Free Inquiry, Tikkun, and Wise Brain Bulletin. His web site is rickheller.com and he can be followed on Twitter @SecularMeditate.
Originally published on Patheos
The mindfulness movement has been criticized as “the perfect ideology for passive acquiescence to the world as it is, a panacea of inner peace” and a way for privileged people to achieve happiness without regard for the suffering of others. Mindfulness is sometimes defined as nonjudgmental acceptance of the present moment. Does that mean mindfulness an opiate that lets us accept injustice?
I discussed this question with Christopher Raiche, Values in Action Coordinator at the Humanist Community at Harvard, a long-time meditator who also works on issues related to race and social justice. He believes that mindfulness, understood at a deeper level than mere acceptance, can be an aid in social justice work..
Greta Christina raised this question in a review of my book, Secular Meditation, that appeared in The Humanist magazine. She wrote:
It’s troubling, to say the least, to assert that “happiness is not dependent on external circumstances,” and that you can “[train] the mind to get to a point at which one’s happiness is not dependent on conditions in the world but instead comes from within.” This may be true if you’re relatively comfortable, healthy, and privileged, and are mostly dealing with the frustrations and sorrows of any human life. But what if you’re working two jobs and still can’t make ends meet? What if you can’t find a job at all because you’re transgender and nobody wants to hire you? What if you’re subjected to hateful misogynist harassment and death threats? What if you live in fear of racist police officers? What if you’re dealing with any of the hundreds of forms of systemic oppression? It’s not helpful to be told that your happiness or unhappiness comes from within.
I do believe that mindfulness can be an “opiate” that makes us happy even in difficult circumstances. The question is “Under what conditions should you take the opiate?”
First of all, is it really true that we can be joyful without regardless of external circumstances? I believe that as long as our basic physical needs (i.e. food, sleep, healthcare, safety) are met, we can make this shift to happiness.
The feeling of joy is generated within our own brains. Let’s say we turned on the TV and learned that our preferred candidate won the election. Was that surge of joy caused by the electromagnetic radiation television emitted? No. The TV provided us information and our brains did the rest.
We can self-generate feelings of love and joy through practices such as loving-kindness meditation, a practice that encourages us to leverage our warm feelings toward loved ones and redirect them toward challenging people and challenging circumstances.
With practice, one can learn to feel joy even under difficult circumstances. I previously interviewed Matt Tenney, who learned mindfulness while imprisoned and found he could be happy even in that trying circumstance.
But is acceptance always a good idea?
I don’t think so. Mindfulness derives from Buddhism, which originated 2,500 years ago. In the ancient world, there wasn’t much in the way of social justice movements. The only one I’m aware is that of the populist Gracchi brothers of Ancient Rome. Back then, because your circumstances were unlikely to improve, acceptance was probably the best way to relieve suffering. Things are different now.
Racism, sexism, and economic injustice don’t need to be accepted. We can change these circumstances and we should. In my book, I present a secularized version of the Serenity Prayer:
I’d like —
The serenity to accept the things I cannot change,
The courage to change the things I can,
And the wisdom to know the difference.
To me, this captures how we should be thinking about acceptance. There are unpleasant circumstances, such as the inevitability of growing old and dying, that we cannot change. We might as well accept them. Surprisingly, some research shows that older Americans are happier than younger ones; perhaps learning acceptance is a part of it.
But when unjust circumstances can be changed, simply accepting them seems unwise. Feelings of discontent can motivate you to fight injustice. Anger (but never hatred) has its place. At a deeper level, one can even be mindful of one’s anger, and thus not be thrown totally off-balance.
However, when fighting injustice, people should still seek out moments of joy. It is simply unhealthy to have your fight-or-flight response constantly engaged. Mindfulness can help prevent burnout among health care providers, and it can probably do the same among people struggling for social justice.
What about those of us who are privileged, who don’t experience injustice but simply witness it? It would be very easy for us to accept injustices that happen to other people and simply love our privileged lives. The figure of the Bodhisattva in Buddhist tradition represents someone who focuses not simply on finding liberation from their own suffering but helping others relieve their suffering. Perhaps this can become a secular ideal as well.
Originally published in the Huffington Post
Greta Christina’s review of my book, Secular Meditation, in The Humanist magazine includes two points of criticism. Here, I’ll address her statement “My other quarrel is with the book’s approach to meditation and mindfulness for people with mental illness, namely that it barely addresses it.”
I agree that this is a limitation of the book. My qualifications for writing the book are that I’ve led group meditations for six years and that, as a journalist, I’ve interviewed neuroscientists, psychologists and mindfulness teachers about meditation. My main focus in the book with regard to mental illness is to do no harm. See the bottom of this post for an excerpt from the book in which I talk about harmful side effects that have been observed among meditation practitioners.
Negative side effects from meditation are uncommon and when they do occur are usually the outcome of long silent retreats rather than the type of short meditations I share in the book. Nonetheless, I recommend that people suffering from mental illness approach meditation cautiously and do so with the support of a qualified mental health professional.
That said, I’ll add some comments here that could be useful to a person seeking to work through mental health issues with a therapist. An analysis of published literature on anxiety and depression finds that mindfulness-based therapies can be helpful. However, I don’t see any randomized trials comparing mindfulness-based therapies to other therapies to determine whether mindfulness is as good or better than other forms of therapy. Different therapies may work better for different people.
There is evidence that Mindfulness-based Cognitive Therapy can help prevent relapse into depression. The key word here is “relapse.” Teasdale et. al. write ”It is important to note that MBCT was specifically developed for remitted patients and is unlikely to be effective in the treatment of acute depression, where factors such as difficulty in concentrating and the intensity of negative thinking may preclude acquisition of the attentional control skills central to the programme.” In other words, mindfulness can help prevent depressive episodes, but it’s hard to learn mindfulness during an acute episode of depression.
There is a literature on mindfulness-based therapies for Obsessive-Compulsive Disorder. It makes sense to me that mindfulness can help with OCD. A few years ago, I interviewed a couple of therapists about OCD for an article that was never published. I learned that OCD is a disorder of the habits system. Mindfulness can help us recognize the things that trigger us to perform habits. When we understand what triggers us, we can outsmart the triggers by, for instance, seeking environments that don’t contains those triggers.
There is interest in exploring whether mindfulness can be helpful in treating Post-traumatic Stress Disorder. However, it does not appear to me that the evidence is in as to whether it’s effective.
I found a pilot study showing that loving-kindness meditation might be helpful for people dealing with schizophrenia. However, it seems very preliminary.
Mindfulness and meditation by themselves may not be adequate substitutes for therapy for people with mental illness. Nevertheless, it may be worthwhile to find a therapist who is supportive of meditation and mindfulness, and to do so, the place I’d start is the directory at the Institute for Meditation and Psychotherapy.
Here is the excerpt from pp. 233-235 of Secular Meditation on whether meditation can do harm:
Are there any risks associated with meditation?
Just because meditation is “natural” and does not involve the ingestion of drugs doesn’t mean it can’t have negative effects. It’s unlikely that a twenty-minute meditation like the ones presented here will cause such problems. But meditators on long retreats that involve days of silence and isolation have occasionally developed mental illnesses that require professional treatment. So if you have any history of mental health problems or severe trauma, exercise caution and seek out a good teacher as you start to meditate.
One reason negative effects may occur is that, while meditation seems to deactivate brain areas responsible for stress, it may also deactivate brain areas that repress traumatic memories. The psychiatrist Michael Grodin, cofounder of the Boston Center for Refugee Health and Human Rights, has treated refugee Tibetan monks who were tortured in China. Grodin said in an interview with Bostonia magazine that the monks suffered from post-traumatic stress disorder and sometimes had flashbacks during meditation. He said, “I think the Tibetans doing higher-level meditation were having a disinhibition: their frontal lobes were keeping a hold on things, but when they got into this deep meditative state, all kinds of bad experiences and feelings came out.”
The Brown University neuroscientist Willoughby Britton, who is a meditation practitioner, warns that most advanced practitioners face challenging side effects along the way. This can include anxiety, mood changes and awareness of unusual bodily sensations. “It does seem to be the case that the longer that you practice and the more intensely that you practice that these types of experiences seemed to be the norm,” she told Vincent Horn in an interview for the Buddhist Geeks podcast.
When I asked the psychiatrist Daniel Siegel about possible negative side effects of meditation, he said:
I’ve asked the exact same question, concerned that at least we “do no harm.” The answers I’ve gotten are this: in short-term ways of focusing on the breath or focusing on something internally for a few minutes, there is no negative side effect and there is no condition for which that’s a problem. Even for someone with psychosis, three, four minutes of inward focusing where you’re present with them — they can come right out of it and talk to you about it. That’s what I’ve been told by professionals in the field. For long, extended meditations, that can become problematic, and for week-long silent retreats, it can become extremely problematic because the brain is a very social organ and it requires social communication to maintain its sense of equilibrium. …For these longer ones, we want to really be careful.
Herbert Benson warns against meditating for too long in The Relaxation Response. Benson writes, “From our personal observations, many people who meditate for several hours every day for weeks at a time tend to hallucinate.” Benson wrote that he’d never observed such a side effect in people who practiced meditation for ten to twenty minutes at a time once or twice a day.
Treat meditation as a form of exercise. Trying to bench press too much weight can lead to injury. Sitting quietly for twenty minutes is unlikely to harm you. But if you have little experience, meditating for long periods can be risky. It’s wise to build up a meditation practice slowly, and ideally in a community with other people.
If you meditate and you experience disturbing thoughts, stop. Instead of meditating on your own, seek the guidance of an experienced teacher.
 Mary Garden, “Can Meditation Be Bad for You?” Humanist, September–October 2007.
 Caleb Daniloff, “Treating Tibet’s Traumatized: SPH’s Michael Grodin blends Eastern Healing and Western Medicine to Aid Torture Victims,” Bostonia, Fall 2009.
 Willoughby Britton, “BG 232: The Dark Night Project,” Buddhist Geeks, September 2011, www.buddhistgeeks.com/2011/09/bg-232-the-dark-night-project.
 Herbert Benson, The Relaxation Response (New York: Morrow, 1975), 172.
I’ve been doing more radio and podcast interviews about my book, Secular Meditation.
I was interviewed by Andy and Jack for the Naked Diner Podcast. As you can imagine from the title of their podcast, it’s a more irreverent interview than most.
I was interviewed by Todd Alan and Debby of Life Mastery Radio.
I was interviewed by Paul John Roach on Unity Online Radio.
I was interviewed by Drew Taddia of the Exploring Mind and Body radio program.
It’s common to meditate while listening to beautiful music, but I’ve found that meditating to ambient sounds — whatever sounds are present at this very moment — is not only a wonderful meditation, it provides a deep insight into where we can find joy in our lives.
Photo: freeimages.com/lucy bonakovska
I lead weekly meditations at the Humanist Community at Harvard, and one of our mainstays is the ambient sound meditation. I first learned it myself when I attended a workshop by the Buddhist teacher Jack Kornfield. The idea is to pay attention to all the sounds around you with a friendly welcoming spirit. This includes the sounds of trucks and buses going by, sirens, coughing, rustling and other sounds that we typically label as “noise.”
Mindfulness is the practice of paying attention to what is going on in the present moment with a nonjudgmental spirit. When we describe a sound as “noise” we’re applying a judgment. In a mindfulness of sound meditation, there is no such thing as noise — only sound. The amazing thing is that when we welcome “noise,” our perception of it changes into something stimulating and absorbing.
- Find a comfortable place to sit and close your eyes. Take a deep breath or two and relax. After that, there’s no need to follow your breath.
- Now, start paying attention to sounds. If meditating indoors, you may hear creaks, rustling, and sounds from electrical appliances. If you’re outside, you’ll probably hear a cornucopia of sounds — wind, birds, traffic. For as long as this meditation lasts, there are no bad sounds.
- When you hear a sound, don’t merely note it and shift your attention away. Try to follow the sound for its entire duration. Notice the hiss, rumble, whine, screech, and whoosh. When you focus on sounds with nonjudgmental attention, what could be irritating becomes enlivening.
- Try to focus on the bare sound itself without attaching a narrative to it. So if you hear a siren, notice how the sound rises in volume and pitch as it approaches and falls as it grows distant. Try not to elaborate on your perception of sound with thoughts like, “I hope no one’s house is on fire.” If you notice that you are attaching a narrative to a sound, gently let that go and pay attention to any new sounds that may appear.
- The sound of an overheard conversation is perhaps the most difficult to let go. If you overhear people talking, focus on the speakers’ vocal qualities rather than on the content of their speech. Listen to individual words and let them go without trying to assemble them all into a meaningful sentence.
- In a lull during which there are no sounds, you can shift your attention to your breath — perhaps to the sound of your breathing. But if other sounds do arise, turn your attention back to them.
The joy one experiences when being mindful of stereotypically unpleasant sounds demonstrates the principle that nothing is disagreeable until we judge it so. The ancient Stoic philosopher Epictetus said, “What disturbs people’s minds is not events but their judgments on events.” Similarly, Buddhist philosophy holds that suffering originates in our aversion to what we experience in the present moment. When we engage with the present moment mindfully and without aversion, the sense of suffering fades.
This may seem counterintuitive, but this principle is consistent with what neuroscientists have learned about the brain’s salience network — the network of brain regions that monitor how we’re doing compared to our goals. The feeling of suffering is in essence a feedback signal warning us that a gap has opened up between our desires and reality. If your goal is to study for a test, the sound of a siren outside conflicts with your desire and is therefore unpleasant. But if you are doing an ambient sound meditation, the very same siren helps you toward your goal and you may perceive it as pleasant or even enthralling.
This insight extends well beyond the realm of sound. Just as we can transform “noise” into something positive, through mindfulness, we can bring a sense of friendliness and acceptance to any difficult circumstance. There are, of course, cases of injustice that ought to be resisted rather than accepted. Present moment acceptance is not a panacea but a tool to be applied wisely. But, as we go about our day, we may encounter moments of minor irritation that are best treated as the noise of daily life. Through mindfulness, we can transform our reaction to them and experience that moment as something wonderful.
Originally published in Huffington Post