The grinch who stole wisdom

Dr. Seuss is wise. How the Grinch Stole Christmas (Seuss, 1957) could serve as a parable for our time. It can also be seen as a roadmap for the development of contemplative wisdom. The abiding popularity of How the Grinch Stole Christmas additionally suggests that contemplative wisdom is more readily available to ordinary people, even children, than is normally thought. This matters because from the point of view of contemplatives in any of the world's philosophies or religions, people are confused about wisdom. The content of the nascent field of wisdom studies, they might say, is largely not wisdom at all but rather what it's like to live in a particular kind of prison cell, a well appointed cell perhaps, but not a place that makes possible either personal satisfaction or deep problem solving. I believe that what the contemplative traditions have to say is important; they offer a different orientation to what personal wisdom is, how to develop it, and how to use it in the world than is presently contained in either our popular culture or our sciences. In order to illustrate this I will examine, in some detail, one contemplative path within Buddhism. Buddhism is particularly useful in this respect because its practices are nontheistic and thus avoid many of the cultural landmines associated with the contemplative aspects of Western religions

Madness and Mindfulness: How the "Personal" is "Political"

The chapter examines the institutionalization of unreason and the potential role of meditation in disclosing its roots. It is argued that meditative awareness can enable critical reflection on, and transformation of, practices that diminish our rational awareness. Mindfulness may contribute to this awareness, but its lack of an ethical frame renders it vulnerable to narcissistic appropriation and corporate commercialization. Accordingly, mindfulness is limited in disclosure, and counteracting, of the needless perpetuation of suffering associated with ego-building and defensive emotions, as manifest in contemporary expressions of sectarianism and fanaticism. The examination of antidotes to unreason and freedom is accomplished through a series of critical reflections upon the insights generated by Wright Mills’ The Sociological Imagination, Carol Hanisch’s “The Personal is Political,” and Freire’s Pedagogy of the Oppressed. These texts provide complementary commentaries on the development of progressive, emancipatory consciousness and praxis to which, I conjecture, meditation, as distinct from the mindfulness movement, contributes

Madness and Mindfulness

The chapter examines the institutionalization of unreason and the potential role of meditation in disclosing its roots. It is argued that meditative awareness can enable critical reflection on, and transformation of, practices that diminish our rational awareness. Mindfulness may contribute to this awareness, but its lack of an ethical frame renders it vulnerable to narcissistic appropriation and corporate commercialization. Accordingly, mindfulness is limited in disclosure, and counteracting, of the needless perpetuation of suffering associated with ego-building and defensive emotions, as manifest in contemporary expressions of sectarianism and fanaticism. The examination of antidotes to unreason and freedom is accomplished through a series of critical reflections upon the insights generated by Wright Mills’ The Sociological Imagination, Carol Hanisch’s “The Personal is Political,” and Freire’s Pedagogy of the Oppressed. These texts provide complementary commentaries on the development of progressive, emancipatory consciousness and praxis to which, I conjecture, meditation, as distinct from the mindfulness movement, contributes

Meditation Awareness Training (MAT) for Work-related Wellbeing and Job Performance: A Randomised Controlled Trial

Due to its potential to concurrently improve work-related wellbeing (WRW) and job performance, occupational stakeholders are becoming increasingly interested in the applications of meditation. The present study conducted the first randomized controlled trial to assess the effects of meditation on outcomes relating to both WRW and job performance. Office-based middle-hierarchy managers (n = 152) received an eight-week meditation intervention (Meditation Awareness Training; MAT) or an active control intervention. MAT participants demonstrated significant and sustainable improvements (with strong effect sizes) over control-group participants in levels of work-related stress, job satisfaction, psychological distress, and employer-rated job performance. There are a number of novel implications: (i) meditation can effectuate a perceptual shift in how employees experience their work and psychological environment and may thus constitute a cost-effective WRW intervention, (ii) meditation-based (i.e., present-moment-focussed) working styles may be more effective than goal-based (i.e., future-orientated) working styles, and (iii) meditation may reduce the separation made by employees between their own interests and those of the organizations they work for

Meditation-induced bliss viewed as release from conditioned neural (thought) patterns that block reward signals in the brain pleasure center

The nucleus accumbens orchestrates processes related to reward and pleasure, including the addictive consequences of repeated reward (e.g., drug addiction and compulsive gambling) and the accompanying feelings of craving and anhedonia. The neurotransmitters dopamine and endogenous opiates play interactive roles in these processes. They are released by natural rewards (i.e., food, water, sex, money, play, etc.) and are released or mimicked by drugs of abuse. Repeated drug use induces conditioned down-regulation of these neurotransmitters, thus causing painful suppression of everyday pleasure. As with many spiritual traditions, Buddhism provides strong advice against the pursuit of worldly pleasures to attain the ‘‘good life.’’ In contrast, many forms of meditation give rise to an immense and abiding joy. Most of these practices involve ‘‘stilling the mind,’’ whereby all content-laden thought (e.g., fantasies, daydreams, plans) ceases, and the mind enters a state of openness, formlessness, clarity, and bliss. This can be explained by the Buddhist suggestion that almost all of our everyday thoughts are a form of addiction. It follows that if we turn off this internal ‘‘gossip of ego,’’ we will find relief from the biochemical dopamine/opiate down-regulation, which is, perhaps, the perpetual concomitant of our daily rumination

Melancholia and conviviality in modern literary Scots : Sanghas, Sengas and Shairs

This paper considers the visions of Scottish identity projected in twenty-first century, post-devolution Scots literature, and seeks to read them against Paul Gilroy’s Postcolonial Melancholia (2005) which examines the protean identities of post-imperial Britain. Gilroy looks particularly at social and artistic manifestations of racial and cultural inequality, although conceding that there is also room for a ‘postcolonial conviviality’ that celebrates diversity. His critique of this ‘Britain’ is, however, selectively constructed, making only passing reference to the constituent nations of the United Kingdom, and no space is devoted to an evaluation of post-colonial Wales, Scotland or Northern Ireland. As yet, no comparable analysis is forthcoming for these ‘home nations’, so this paper attempts to outline the ways in which Scottish—and particularly Scots—literature may provide relevant comparable cultural commentary. Focus is given here to literature written in Scots because the choice to write in Scots is strongly politically motivated and speaks immediately to the question of cultural inequality and loss. Specific attention is paid to Matthew Fitt’s But n Ben A-Go-Go (2000), Suhayl Saadi’s Psychoraag (2004), and Anne Donovan’s Buddha Da (2003), which various engage with questions of personal and national identity as their main characters take part in their personal journeys