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Marieke van Vugt

Not forgetting the body in meditation: Mind and Life Summer Research Institute

As in previous years, I was fortunate enough to attend the Mind & Life Summer Research Institute. At this summer school, a group of scientists and practitioners get together to discuss on-going research into the nature of contemplative practice, and future avenues. What is quite special is that we do not only discuss contemplative practices (such as yoga and meditation) but also practise them ourselves. Every morning starts with yoga and meditation, and every evening ends with it as well. Participants observe silence between the evening meditation and morning meditation. We even have one full day of practice, which is an absolutely interesting experience: in addition to talking about how we can study contemplative practice scientifically, we also get to study ourselves in our own portable laboratory.


This year's theme was embodiment. What does that mean? It is the idea that we are not just brains in vats, but that our body matters too. Now that sounds pretty obvious, but in most of the science these days, we focus either on the body or on the mind, but not on how these two interact. There were presentations about a range of topics including embodied practices in the Tibetan tradition, which includes the spectacular debating that you may have seen on youtube. As Anne Klein said, as Western practitioners we have sometimes a tendency to just practise with our head, but the body needs to be included as well, otherwise the practice just doesn't have so much of an effect--it is more of a theory. She talked about how many Tibetan practices include visualizations of light streams, which tends to have a profound effect on emotions. And we have only barely begun to study the body in contemplative practice.

The little study that has been done on the body appeared for example from Richard Davidson's lab, including effects of meditation on the immune system. This tied in quite nicely with a talk by George Chrousos about the biological mechanisms behind stress. As you may know, meditation has been associated a lot with stress reduction, and George Chrousos suggested that one of the major causes of stress comes from feeling threatened by the environment, and meditation helps us to feel less threatened and have more self worth. Quite wonderful, isn't it? This threat to self was worked out in more detail in a cognitive model by Larry Barsalou.These models will provide quite a lot of opportunities for future research as we try to figure out how threats to self translate exactly into stress responses such as increased heart rate, and cognitive responses like rumination. On a more practical level, Catherine Kerr showed us how Tai Chi changes the ability to perceive very fine tactile stimuli and also brain waves in the muscles. In short, the main message of this Summer Institute for me was that we should think about research approaches in which we don't only think about the brain, but also about the body. And in my own meditation practice, not forgetting my body is also helpful.

See for a more extensive report the Mind & Life daily report.

Comments   

 
0 # Rinchen 2012-07-26 03:29
As a Tibetan doctor, I absolutely believe that meditation can affect our somaticsensatio n, in our medical system, we classified at least 20 tactiles, all those body sensations could be adjusted by mind and vital energy.
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0 # K. Goldman Schuyler 2012-10-10 05:02
I have been highly interested in the way that meditation happens within us as bodies for many years. I experience my work as a Feldenkrais practitioner as part of my practice of awareness and compassion. An article on this will appear in a book that will be published next spring by Jossey-Bass called Embodied Leadership.
My chapter is entitled From the Ground Up. Here's a brief description:
Quote:
Mindfulness practice and a particular form of embodied learning (the Feldenkrais Method) can be sources for new perspectives on leadership development. These two areas offer deep ways to connect to the ground, both physically and in terms of the fundamental ground of being—something that leaders rarely receive in today’s forms of management education. This chapter provides an introduction to both the Feldenkrais Method and mindfulness as methods relevant to leadership education, based in the author’s experience as a teacher of Feldenkrais and years of study and practice of mindfulness.
My meditation influences the way I practice the Feldenkrais Method, and my immersion in movement awareness influences both my meditation and the way I teach about change in organizations.
Kathryn
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