Many scientists claim that mindfulness is both a ‘non-judgemental’ approach and holds congruence with Buddhist forms of meditation. Are these two positions mutually exclusive?
Mindfulness has attracted sustained criticism from within the scientific community over the last few years. Claims that the science supporting mindfulness lacks a reliable evidential base are growing. In addition, religious scholars1 and traditional meditation practitioners have discussed the implications of the lack of judgement or ethical frameworks, closely associated with some mindfulness practices.
In a recent article2 a leading Buddhist teacher from the Tibetan Nyingma tradition, Chokyi Nyima Rinpoche, has stressed the need for meditation to be seen in a relevant ethical context. Rinpoche talks about not ‘blindly meditating’, that our meditation should be directed by study and understanding. Although these points are being made from a Buddhist perspective, their relevance can apply to both secular and spiritual meditation practices. Psychologically speaking, meditation and mindfulness are simply forms of brain training, changes in behaviour leading eventually to functional and structural modifications in the brain. So if your meditation practice is based on reducing judgement of the reality of your day to day life, this is likely to be the result of the practice. Developing an understanding of why you are meditating and what it means in the real world, ensures your practice has direction and is relevant to you.
“We can’t just blindly meditate”
Chokyi Nyima Rinpoche
Practicing with forms of meditation that lack any coherent ethical or judgemental context may lead to a reduction of reasoning and introspection, two functions linked to essential intrinsic network activity in the brain. Whilst it can be acknowledged that non-judgemental practices are common in Buddhism, they are always set within a wider ethical framework. The points Chokyi Nyima Rinpoche made, are consistent with my own understandings of the science of mindfulness and meditation. That self-transformation (the goal of meditation technologies), requires a sound theoretical framework to be successful. A sound theoretical framework would include an explanation of our being (the ontology that supports meditation) and an understanding of the effectiveness of the methods used (epistemology).
There are no restrictions of the forms of meditation that can be created and practiced, and there is evidence that mindfulness may be able to deliver some benefits. But based on the available data, it may be that meditation practices that are not embedded in stable frameworks might deliver unpredictable results. Not simply because ethical frameworks are in some way morally advantageous, but for the reason that they create the conditions where the practice becomes embedded in both the meditation student and the real world. I would suggest that anything less, risks strengthening dualistic concepts rather than weakening them.
1King, R. (2016). ‘Paying Attention’ in a Digital Economy: Reflections on the Role of Analysis and Judgement Within Contemporary Discourses of Mindfulness and Comparisons with Classical Buddhist Accounts of Sati. In Handbook of Mindfulness (pp. 27-45). Springer, Cham.
Several features in the media this week have giving some clear indications about the science behind keeping our brains in the best possible shape. Some of the advice falls into the generic wellbeing wisdom which now seems to be be associated with most health messages;
eat more fresh fruit and vegetables, consume less processed meat
take regular exercise
give up smoking
stay socially engaged
avoid stress, relax and sleep the right amount
keep the brain working with appropriate activity and brain training
The last item on this wish list is unsettlingly vague given that it probably has the most significant impact on brain health. For example how can we define brain training (as almost everything we do can train the brain)? What is an appropriate level of activity and which parts of the brain should we focus on?
“In one study the brains of regular meditators were found to be years younger than non meditators”
In today’s Guardian, attention was drawn to a key finding of the MacArthur Studies of Successful Aging; that typically lifestyle and environment are more influential in our quality and length of life than genetic factors. This is also the general direction that brain science seems to be moving in with regards neurodegeneration. That although there are many questions left to be answered, limiting cognitive decline and reducing the risk of dementia may rest largely in our own hands.
Returning to the question of brain training, the big issue is to establish what kinds of intervention bring the greatest overall benefit? It is becoming increasingly apparent that narrow single task training such as Sudoku or word searches have a limited effect. Whereas maintaining high levels of brain activity and cognitive challenge are likely to keep a much broader area of the cortex young and healthy. The same principle needs to be applied if meditation systems are being used to maintain cognitive function. That the meditation or mindfulness method should be broad based and able to tap into both the intrinsic (internal) and extrinsic (task or external) networks. Activity in and between different neural networks is a key element in brain health and one frequently overlooked and poorly understood. To illustrate consider tonglen meditation, it combines compassion, nondual awareness and mindfulness, it allows the meditator to work with our internal visualisation and empathy systems. In addition it engages the important connectivity between introspection and external awareness.
Given what we know already about neurodegeneration, it seems likely that long term protection against cognitive impairment can be found in meditation methods built on nondual compassionate approaches.
Meditation for seniors. Meditation supports a healthy brain at any age.
Meditation for seniors; boost your own brain
Brain Renewal Meditation (BRM) is a simple system developed by meditation expert and trained neuroscientist Stephen Gene Morris. It offers methods designed to improve brain health and slow down the rate of cognitive (brain) decline. Aspects of our brain function such as memory and attention begin to deteriorate in our late 20s, however most of us don’t start to notice any changes until we reach our 40s. The point of BRM is that there are a number of things we can do to slow or perhaps even reverse aspects of cognitive decline at any point in our lives, even at 60, 70 or 80. If you have the capacity to concentrate there is a good chance that you can make a positive impact on your brain’s function and structure.
Meditation is probably the single most useful thing a person can do to help maintain brain health. There are hundreds of scientific studies that show an effect on cognitive performance linked to regular meditation. A key point to make is that different forms of meditation lead to different effects. BRM draws together elements of compassion, nondual and mindfulness meditation into one integrated practice. It is a secular practice which requires no previous experience of meditation, it can be undertaken sitting in any chair that allows you to keep your back straight. It can be practiced in a traditional meditation class or through online training in your own home.
Almost all of the evidence from neuroscience, psychology and traditional meditation systems points to our ability to improve our own brain function throughout our lives. For example a major strategic review of research into strategy-based cognitive training in older adults, strongly indicated than brain function can be enhanced even in middle and old age. The crucial point is that no mater what your age your brain remains plastic and can adapt to the demands of brain training in many forms, particularly meditation.
Follow this link for more information about BRM and how you can join a class.
Although certain cognitive functions may weaken as we get older, the science demonstrates we do get wiser. In some regards this offsets the gradual decline of short term memory and other processes.
Your ageing brain, change isn’t all bad!
Getting old is not an illness, it’s natural, it’s what happens to us. Nobody flips a switch when you reach 65 to change the nature of who you are, and yet is seems increasingly that ageing is being treated as an illness or disability. As someone in my 50’s it is apparent that a number of my capacities are in decline, for example my eyesight. I’m not an ageing denialist, we will grow older and it will have an effect on our minds and bodies. Where I have a problem is when I encounter the fixed attitude that reaching retirement age is a point at which your value to society is dramatically reduced. This is clearly a nonsense and is part of the pervasive attitude towards the elderly in many contemporary industrialized societies.
To demonstrate the lack of science, compassion and common sense on which the negative stereotyping of older people is based let me introduce you to a well established scientific concept. Unless you work in an area linked to brain ageing the chances are that you have never heard of ‘crystallised intelligence’. We all know that older people may start to think a bit more slowly and reaction times can drops off. But this is normally offset throughout our 60’s and 70’s by a steady increase in experience based reasoning or wisdom! The total of our life experience leaves an imprint on our decision making and planning abilities because we have seen many things and generally learnt a lot. This wisdom is often referred to as crystallised intelligence, the ability to draw on long standing and established knowledge. In the view of many neuroscientists it can compensate for decline in the more fluid cognitive functions that we tend to see eroded from the age of 40 onward.
It is this ‘wisdom’ or life experience that many cultures revered and respected in parents and grandparents. The idea that people in old age may have stores of knowledge and experience able to benefit their communities, rarely features in discussions about the aging process in contemporary society. Yet we know that many politicians, thinkers and performers continue to play important roles in our lives into their 80s and 90s. Yes we will age but how we age is dependent on a number of factors such as what we do with our brains, our diet and the extent to which we take responsibility for our own brain health.