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Posted on September 30, 2009 in Green | Permalink | Comments (0) | TrackBack (0)
The New York Times ran a long article a couple of days ago (it's still the #2 most emailed article) on the growing hope that there may be techniques to improve what neuroscientists have termed "executive function." This is exciting stuff, and sets the stage for the growing body of work (from The Shamatha Project and elsewhere) on how contemplative training improves executive function. From the article:
Over the last few years, a new buzz phrase has emerged among scholars and scientists who study early-childhood development, a phrase that sounds more as if it belongs in the boardroom than the classroom: executive function. Originally a neuroscience term, it refers to the ability to think straight: to order your thoughts, to process information in a coherent way, to hold relevant details in your short-term memory, to avoid distractions and mental traps and focus on the task in front of you. And recently, cognitive psychologists have come to believe that executive function, and specifically the skill of self-regulation, might hold the answers to some of the most vexing questions in education today.
The ability of young children to control their emotional and cognitive impulses, it turns out, is a remarkably strong indicator of both short-term and long-term success, academic and otherwise. In some studies, self-regulation skills have been shown to predict academic achievement more reliably than I.Q. tests. The problem is that just as we’re coming to understand the importance of self-regulation skills, those skills appear to be in short supply among young American children. In one recent national survey, 46 percent of kindergarten teachers said that at least half the kids in their classes had problems following directions. In another study, Head Start teachers reported that more than a quarter of their students exhibited serious self-control-related negative behaviors, like kicking or threatening other students, at least once a week. Walter Gilliam, a professor at Yale’s child-study center, estimates that each year, across the country, more than 5,000 children are expelled from pre-K programs because teachers feel unable to control them.
There is a popular belief that executive-function skills are fixed early on, a function of genes and parenting, and that other than medication, there’s not much that teachers and professionals can do to affect children’s impulsive behavior. In fact, though, there is growing evidence that the opposite is true, that executive-function skills are relatively malleable — quite possibly more malleable than I.Q., which is notoriously hard to increase over a sustained period.
This article focuses on a program called Tools of the Mind as a potential way to boost executive function, and doesn't mention meditation. What's exciting here is that The Shamatha Project scientists are focusing on how meditation alters (ok, I'll say it: dramatically improves) executive function, from a number of angles that are highly relevant to addressing key societal problems, including those highlighted above. When Joan Halifax, who caught a preview of the project's unpublished results, writes that they're "stunning," I suspect that the findings on executive function are part of what she's referring to. Results are currently being prepared for publication. Stay tuned (which, I suppose, is another way of saying "Keep that executive function switched on") ...
Posted on September 29, 2009 in Buddhism, Contemplative Training & Science, Media & Culture, Mindfulness in Schools, The Shamatha Project | Permalink | Comments (0) | TrackBack (0)
Tags: ADHD, Depression, education, Executive function, meditation, neuroscience, New York Times, The Shamatha Project, Tools of the Mind
On 8-8, the coming together of two perfectly symmetrical infinity symbols, we were blessed with the arrival of our twin girls. There is, around these little girls, what neuroscientists might call a flood of oxytocin in the brain -- and what most of us might call a warm, happy overflowing of love. I've been on both sides of the following dialogue:
INT. HALLWAY & STUDY
PERSON 1, with a baby cuddled in their arms, is mesmerized by tiny doll lips, button-nose, eyelashes. Baby's fist tenderly holds onto PERSON 1's shirt, and coos, half-asleep. PERSON 2 works on a computer nearby, brow furrowed, trying to meet a deadline, and equally enrapt by what's in front of them.
Can you stand it? You have to look at what I'm looking at.
PERSON 1 waves PERSON 2 over insistently, they get up and look over PERSON 1's shoulder at baby. Same cute baby, except PERSON 2 is mostly focused on meeting their deadline at this moment.
PERSON 2 returns to their work. PERSON 1 so enrapt by baby, they don't realize PERSON 2 isn't as moved in the moment as they are.
THE END
Or there's a more common example: the person eagerly showing their business colleague a wallet photo of their baby, the colleague cooing obligingly. These interactions are great examples of how hard it is to communicate interior experience. What Person 1 was really trying to show Person 2 was what was in their mind (that subjective experience of being flooded with love), what was in their brain (the flood of oxytocin). In a sense, Person 1 wasn't trying to show Person 2 the baby any more than a junkie is addicted to heroine -- they're addicted to the neurotransmitters in the brain released because of the heroine injection. And Person 2, in a different psychological space at the moment, isn't quite as flooded as Person 1.
This solipsistic gap creates a great challenge when it comes to sharing dharma, to sharing the value of meditation. In meditation, there isn't even a baby. There's just a person sitting cross-legged on a cushion. The entire experience is locked inside your subjectivity. Maybe that's not entirely true. Spend time in the presence of practitioners and we might be stirred the effects of all that time on the cushion: their radiant smile and child-like joyfulness, the depth of their wisdom, their exceptional warmth and tenderness and attentiveness. Or we might not be. Maybe we dismiss them with the adjective that damns by faint praise: they're nice. Maybe we pass them by, in the same way that the stressed-out pedestrian passes by a billboard. For that pedestrian, the billboard never even existed.
We are a society of Person 2's -- busy, busy, busy achieving, making money to pay for the bigger, bigger, bigger, better meal, appliance, car, club, vacation,house, boat, plane, and now, space ship. How to bridge the gap between Person 1 and Person 2?
Posted on September 29, 2009 in Buddhism, Personal | Permalink | Comments (0) | TrackBack (0)
I'm struck by how, time and again, the West's most lucid thinkers seem to climb two important rungs towards dharma -- and fall down. Take, for example, a couple of articles prominent in today's online Wall Street Journal (a major organ of capitalism, no less).
Continue reading "Fumbling towards freedom -- and turning back" »
Posted on September 18, 2009 in Buddhism, Media & Culture | Permalink | Comments (0) | TrackBack (0)
Tags: Beckett, Buddhism, Christianity, Dawkins, Dharma, God, Happiness, Positive Psychology, Samuel Johnson
Turns out my post from yesterday is based on outdated information. Here's a more recent teaser on forthcoming results:
The study’s results have not yet been published—but Saron’s summary indicates that they will be striking: Early results from the Shamatha Project indicate that intensive meditation training affects both ...
Continue reading "More recent teaser on Shamatha Project results" »
Posted on September 09, 2009 | Permalink | Comments (0) | TrackBack (0)
Tags: B. Alan Wallace, Brain, Clifford Saron, Dharma, Elizabeth Blackburn, Meditation, Neuroplasticity, Paul Ekman, Philip Shaver, Science, Shamatha Project
The Fetzer Institute (a major funder of The Shamatha Project) has posted a summary of prelimlinary results on the Shamatha Project. Cliff Saron, the project's principal investigator, has noted that this info is outdated (see next post for an update). A pretty technical description, but the short of it is:
Posted on September 08, 2009 in Buddhism, Contemplative Training & Science, The Shamatha Project | Permalink | Comments (0) | TrackBack (0)