Life Untethered: Breaking The Four Categories Of Attachment – Part 1

Life Untethered: Breaking The Four Categories Of Attachment – Part 1

The phrase ‘if you love something, set it free’ is used almost exclusively by the speaker to refer to another person. But why don’t we use this phrase on ourselves? We don’t usually think of setting ourselves free, probably because we don’t perceive ourselves as being locked or attached to anything. But upon closer examination, we see we are indeed attached to all kinds of things. The modern world is rife with stimuli deliberately designed to invoke maximum sensory pleasure. We are tethered to all sorts of cultural norms that direct our behavior in ways unseen. We even become attached to societal constructs of time itself. Ancient mindfulness traditions realized that attachment causes suffering. They understood that people with busy lives are subject to attachment without even realizing it. This is why they developed the four categories of attachment to provide structure for an honest examination of our personal attachments.

This is part one of a two-part exploration of the four categories of attachment, which are: 

  1.   Sensory pleasures
  2.   Rites and rituals
  3.   Opinions and views
  4.   Ego and sense of self

We’ll discuss these with a modern interpretation, taking into consideration the unique challenges of the twenty-first century. We hope to present some common areas of attachment to inspire in the reader their own curious and honest examination of the four categories of attachment in their own life. The idea that attachment causes suffering is no joke. For some, attachment may cause severe life disruptions. For others, their attachments may merely engender suboptimal performance. Nevertheless, we will attempt to insert some practical advice, some of which is as timeless and tested as the four categories of attachment themselves.  

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The four categories of attachment buddhism

The first of the four categories of attachment: sensory pleasures

The four categories of attachment were elaborated thousands of years ago and yet they are still relevant today—perhaps none more so than the first category: sensory pleasures. 

The degree of contemporary relevance is perhaps impertinent here, but it is undeniable that sensory pleasures are a more pervasive source of attachment, super-charged and made widely available by modern technology, than they were when the four categories of attachment were first taught. 

There’s no doubt that most of us struggle with some degree of unhealthy attachment to sensory pleasures, such as on-demand media streaming, social media, free and endless pornography, and, more broadly, the devices that enable all of these things. 

Other sensory pleasures are timeless. A quick Google search of ‘how can I quit [X]…’ auto-fills to reveal that the most searched queries for how to detach oneself from a sensory pleasure are all things to which humans have been finding themselves excessively attached for millennia. This Google exercise revealed smoking, drinking, gambling, and sugar as the top things people are searching to quit. 

Modern sensory pleasures are increasingly powered by sophisticated technology while the classic vices, such as drinking and gambling, evidently require no new innovations to find themselves deeply rooted within our dopamine-reward systems.

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How to untether yourself from attachment to sensory pleasure

So, what can we do to detach ourselves from sensory pleasures? First, if you suffer from addiction, do not take this article as help. Instead, please speak to your doctor and seek professional help. Additionally, for an excellent conversation on the hard science of addiction, check out the episode of the Huberman Lab Podcast where host Dr. Andrew Huberman speaks with Dr. Anna Lembke, a leading addictions expert.

Ancient mindfulness teachings suggest that to combat sensory attachment we should pay particular attention to the five bodily senses. In doing so, we should consider the five senses as gates between the external world and our experience of it. In this way, mindfulness acts as the gatekeeper. Mindful awareness as our sentry standing guard directs stimuli received from the environment and channels it into a skillful response. 

Mindful awareness prevents stimuli from entering our experience unchecked. An incredibly simple piece of advice—pay attention to what you touch, taste, see, hear, and smell—but when you think about it, it is powerful advice especially as it relates to our attachment to sensory pleasures entering through these sense gates. 

What are the four categories of attachment in buddhism

Case in point

On a hot day, strolling about town, one might pass by a patio bar and see a waitress serving tall, frosty beers to a group of relaxed and cheerful patrons. The observer whose mindfulness stands guard at the gates of sight can see the beers, note that they have seen the beers, notice the craving that arises from the sight of the beers, heed that the craving was caused by the sight of the beers, and then may or may not choose to respond to the craving, now aware of the true origin of the craving (external sight, not internal desire). 

On the other hand, the person who has no gatekeeper simply sees the frosty beers, experiences craving, and proceeds to act without insight into the true source of the craving. 

This applies to all kinds of sensory experience—the news that we hear, the sweet, salt, and fat that we taste, the warm and soft blankets that we feel when the alarm clock rings. When we train ourselves with repetition and patience to observe stimuli as they reach our sense gates, we begin to form more insightful and tempered responses to them. Insight and temperance reduce our habitual and reflexive attachment to sensory pleasures. 

The second of the four categories of attachment: rites and rituals

The second of the four categories of attachment are rites and rituals. This category was originally taught to prevent monks and nuns from getting lost in the ceremony of religious practice and straying from the true purpose of it. Even the words ‘rites’ and ‘rituals’ have religious connotations. 

But everyone, not least of whom non-religious people of today, are faced with dozens of rites and rituals to which we become attached. We just don’t call them rites and rituals, but in essence they are the same. 

Today, we call them routines, schedules, weekends, holidays, and vacations. These rites and rituals are embedded in culture and society. Consider all the rites and rituals associated with the consumption of alcohol. It’s used to commemorate achievements, to kick off the weekend, to accompany meals and events. It comes with all kinds of ceremonies, decorations, seasonal traditions, and rules. Drinking is often the cornerstone of all adult social interaction. 

I’m not saying that all these drinking rituals are all bad, but I encourage you to ask yourself how often you drink because you truly want to consume alcohol versus how often you drink because it’s the thing to do. 

The many routines and schedules associated with work are another example of behavior to which we can find ourselves overly attached without even knowing it. I’m a proponent of routines, but I try to remain flexible with them. If you’re not flexible with your routines, they can become a source of suffering when they become interrupted or stagnant. 

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Unhealthy attachment to routines

Our relationship with work often causes us to develop unhealthy attachment to time itself. We cherish certain days of the week while we loath other days simply for how they’re named. Quite simply, a day is a rotation of the Earth on its axis. Quite extraordinarily, a day is another chance to experience impermanent life, no matter if it’s called Monday or Sunday. 

A simple way to combat the ‘Sunday scaries’ or ‘Monday blues’ is to practice gratitude first thing in the morning. As soon as you open your eyes, take a moment to recognize that you’re still alive. Treat this as no mundane matter, but instead an incredible fortune and precious opportunity. Acknowledge that you’re fortunate to have another twenty-four hours ahead of you in which you can attempt to live life in the present moment and in accordance with your values.

With routines, the best way to put them under the microscope is to intentionally break from them on occasion. Even seemingly healthy and productive routines can become stagnant. Our world is constantly changing, and if we don’t course correct with the actions we routinely take, we end up straying from the middle path.

Click here to read part two of this article.

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Why The Name ‘The Mindful Stoic’? Finding Balance

Why The Name ‘The Mindful Stoic’? Finding Balance

I’ve been asked a few times why I named this blog The Mindful Stoic. When I first started the blog, my answer to this question was not well formulated. Back then, I knew that mindfulness was a life-changing practice because practicing it had changed my life. I attribute mindfulness as the sole reason I was able to lift myself up from some fairly debilitating anxiety issues I experienced in my early twenties. 

 

Then, after a few years of making mindfulness a constant practice, I transitioned from my career as a teacher to one in marketing at a Big Tech company. I had no formal business training or experience, yet I entered willfully and quite naively into an incredibly fast-paced and high-pressure corporate environment. Initially, I doubted myself. It took a very long time for me to feel like I belonged there. It was during this struggle that I turned to Stoicism, because I had a preconception of it being about strength and courage (which is not false).

 

Mindfulness helped me find baseline calm, stillness, and provided me with some sovereignty over my nervous system. It helped me control my anxiety. But it did more than that. It also provided me with the precious capacity to view the present moment as a wonderful gift, thereby renewing my appreciation for life itself. 

 

Stoicism, on the other hand, provided me with the mental fortitude I needed to not only cope, but eventually thrive in a world where there is always some degree of interpersonal struggle and constant judgment.

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Finding balance in life

Finding balance between striving and passivity

 

Today, my answer to the question ‘why The Mindful Stoic?’ is that I’m fascinated by the agility and balance that mindfulness and Stoicism combined have allowed me to achieve. Why both and not just one or the other? Although the two practices overlap on many moral teachings, I believe that there are unique advantages to each. 

 

Mindfulness and the Buddhist teachings with which it is fundamentally intertwined offer a wealth of technical instruction in meditation. Although Stoicism, too, urges us to find stillness, it is not as rich in practical meditation instruction with which one can train the mind to be present and concentrated. The present moment is the fruit of mindfulness practice, and the present moment is where life truly happens. Being present is useful in both rest and action—being and doing. For me personally, though, I tend to lean on my mindfulness practice more in moments when there is no defined, desired outcome, which is how I broadly describe ‘rest’. This is basically any time I’m not working to achieve something. 

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Finding balance between rest and action

 

Stoicism’s advantage is that it more directly acknowledges the chaotic nature of the world, including interpersonal struggle. It has much to teach us about being socially courageous and how to deal with difficult or dangerous people. Its concepts like the dichotomy of control are incredibly useful in outcome-based situations. It teaches us to do everything that is within our control but gracefully acknowledge that the random nature of the universe is indifferent to us and things can and will go wrong. 

 

Stoicism teaches us to embrace the unexpected. It prepares us tactically and mentally for any eventuality. It’s not all about grit and sweat, as it has profound offerings on compassion, greater good, and stillness, but it is certainly a practical philosophy of immense utility when it comes to planning and executing outcome-based efforts. 

 

To the person who espouses only Stoicism and does not take time to practice mindfulness meditation, I ask how you will apply your Wisdom or Justice in the heat of an interpersonal conflict if you cannot first identify your emotions as they bubble up? In the heat of the moment, if you cannot literally pause for a split second and say to yourself ‘this is anger’ rather than feel and react viscerally with ‘I’m angry’, then you will not be able to apply the valuable lessons that Stoicism has taught you. 

finding balance between doing and being

Finding balance between doing and being

 

To the person who only meditates and has never studied Stoicism, I ask how will you remain on the middle path when the harshness of the competitive world for which you have not prepared slaps you in the face?

 

I am no master of either practice. I continue to struggle with life’s complexities and uncertainties like anyone else. I’m a regular guy who lives a normal life. I am ambitious because I’m curious about my own potential. Yet, I don’t want my ambition to lead to the detriment of my health or tarnish time spent just enjoying the simple beauty of life. I don’t want to live monastically, and I don’t want to race blindly up the corporate ladder. I want to attempt to strike a perfect balance between these two ways of living: doing and being—action and rest. To date, I’ve yet to find a better way of finding balance than by practicing mindfulness and Stoicism, hence The Mindful Stoic. 

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Premeditatio Malorum: A Practice For Resilience

Premeditatio Malorum: A Practice For Resilience

Our lives are controlled by external factors. When we fail to anticipate this, we suffer. The ancient Stoics were acutely aware of this. In fact, they developed an epithet for practitioners of Stoicism to keep at arm’s length to remember this crucially important concept: premeditatio malorum. This Latin phrase literally means ‘the pre-meditation of evils’. In more common language, it means anticipating what could go wrong. Given the random nature of the universe, which is entirely indifferent to you and your plans, premeditatio malorum is more than just a phrase. It’s a tactical practice which helps us develop better plans and respond rationally when things don’t go as planned. It’s the deliberate pondering of what could go wrong, but it’s also a firm sense of gratitude for when things go well.

 

This practice is not meant to foster anxiety or worry. Rather, it’s meant to promote preparedness and resilience against life’s inevitable vicissitudes. Premeditatio malorum is more than just a statement to post on our walls. It’s a practice to undertake before engaging with the external world. It’s not only an attempt to identify obstacles, but also a reminder that we have the inner resources to deal with them. In this post, we’ll explore the Stoic concept of premeditatio malorum by examining its utility for drafting better plans. We’ll discuss how failing to anticipate challenges and malevolence sets us up for unpleasant surprises. When we’re caught off guard, we react with emotion and delay or miss our chance to rebound quickly. 

This post contains affiliate links, which help us keep the blog afloat. Click here for more information.

What is premeditatio malorum

Negative visualization

 

Modern Stoics describe premeditatio malorum as a negative visualization exercise. We hear a lot, in sports and performance psychology, for example, about positive visualization. There is some evidence to support the well-established idea that visualizing the process and steps required to succeed in a given activity actually leads to higher likelihood of success. But this is also true for negative visualization. In business, they call this a pre-mortem. Before kicking off a new project or initiative, stakeholders simply imagine all the possible negative outcomes and work backwards to identify the causes of these imagined failures. There’s a reason why major companies spend time and therefore money to do this. It helps them avoid potential pitfalls. It increases the likelihood of success.

 

As individuals, we can practice Stoic negative visualization for our big projects, too. But we can also practice it on a smaller scale. If someone cuts us off in traffic or interrupts us rudely in a meeting, we only react viscerally because we had failed to remind ourselves beforehand that although most people are not malevolent, people are generally much more preoccupied with themselves than with us. This is also an effective way of managing expectations when it comes to more intimate relationships. In the morning, when we anticipate that our partner’s needs that day may supersede our own, we are less affected when we have to make personal sacrifices for them. 

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Premeditatio malorum promotes resilience

 

Whether we employ premeditatio malorum as a formal, perhaps written exercise before embarking on a new endeavor, or whether we practice in silent meditation in the morning to prepare us for the day ahead, it helps us become more resilient. Resilience is not an unwavering fortitude. Rather, it’s the ability to pick ourselves up and get back into the game quickly after a setback. Having plans B, C, and D is a good thing. But it’s even better if we waste no time wallowing in anger or other toxic emotions when something obstructs Plan A. Therefore, anticipating potential negative outcomes reduces our emotional reactions to them because we’ve already experienced them through deliberate anticipation. 

Related: Premeditatio Malorum: 10-Minute Guided Meditation Inspired by Stoicism (YouTube link)

 

I can’t count how many times I looked back on a situation when I got angry or felt personally injured, and realized later that I didn’t actually care that much about what had happened. It was just the surface of my ego reacting because the situation caught me off guard. In retrospect, in the majority of those situations, if I had just entered into the situation with the awareness that not only could something go wrong, but that also I have the inner strength and self-esteem required to deal with it, I would not have reacted. Instead, I would have responded

What does premeditatio malorum mean

The universe is indifferent to your plans

 

As a more formal exercise, premeditatio malorum, negative visualization, pre-mortem analysis, or whatever you want to call it, leads to more solid plans. Risk is omnipresent and pervasive. Risk, in and of itself, does not lead to failure. The inability or unwillingness to identify risk and implement action items to mitigate or avoid it is what leads to failure. The same goes for the universe’s indifference towards us. We are all somewhat self-centered. That’s normal. Premeditatio malorum helps us poke our head out from our deeply personal passions and desires (both of which are good in moderation) to anticipate that the world doesn’t care about us. The world’s indifference, or in some rare cases, its malevolence towards us, means that it will not cooperate with us and it certainly will not bend to our will. Life happens through us, not to us. 

 

Develop your plans naturally. Don’t let negative visualization obstruct your vision or creativity. But once you’ve created your plans, with all your zeal, ambition, and creativity, take some time to critically analyze them. Try putting yourself in someone else’s shoes. Perhaps imagine how a competitor or potential investor would view your plans. What risks or challenges do your plans present for other people involved? Ask yourself a series of ‘what if?’ questions and develop contingencies. Write a list of assumptions related to your plan and try to challenge each of them. Try to zoom out from your plan, moving out from under the trees and examine the whole forest from above to put your plan into a wider perspective.

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Premeditatio malorum fosters gratitude

 

Practices like these will help you identify some potential obstacles and challenges, but not all of them. The final part of the exercise is recognizing with humility that you did your best to look around every corner, but ultimately, the world is unpredictable. In the end, know with confidence that you’re armed with the recognition that things will be hard, but that you have the inner resources to deal with anything. 

 

Finally, in addition to better plans and more rational responses to unexpected obstacles, the concept of premeditatio malorum teaches us to be grateful for all that is relatively good. Sometimes things do go our way, and for this we should be immensely grateful. Having anticipated challenges and being fortunate enough to have not met them is extra sweet. Having anticipated challenges and then having met and overcome them is even sweeter. Ultimately, it’s a classic case of putting things into perspective. We can view past, present, and future successes as precious because we know that things can and sometimes do go differently.

 

“Nothing happens to the wise man against his expectation, nor do all things turn out for him as he wished but as he reckoned—and above all he reckoned that something could block his plans.”

Epictetus

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Sleep may just be the most important input to human health, yet it often eludes us. I’ve certainly had my struggles with sleep. With all the rushing, scrolling, and multitasking we do, it’s no wonder many struggle to find the calm needed to drift into restorative...

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If you're new to mindfulness or Stoicism, we hope you'll find these articles written as introductory resources useful. We aim to answer questions like "What is mindfulness?" and "How can I begin practicing Stoicism?" We hope something here will set you off on your...

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I’ve said this before, but I feel it’s important to lead with it here: mindfulness is not a means to an end. Mindfulness is a means to a means—a way of waking up to life. Without mindfulness, so much of life escapes us. Without mindfulness, we’re governed by impulses...

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Watering Roots, Not Leaves: Cultivating Compassion Effectively

Watering Roots, Not Leaves: Cultivating Compassion Effectively

In 1968, James Forest was traveling through the Midwestern United States with the late Buddhist monk and peace activist, Thich Nhat Hanh. They were thousands of miles from the napalm and Agent Orange that was raining down on Nhat Hanh’s native Vietnam. One evening, they were at a church function speaking of peace and cultivating compassion. Nhat Hanh’s words that night also carried a plea for Americans to stand up and oppose the horrific bombing of his country. His words were clear and guided by a deep connection with his homeland and the colorful memories associated with it—that of the village kite-maker brightening the sky as well as the faces of the local children, the sound of wind instruments, and thick groves of bamboo. Yet his message drew the ire of one American in attendance, who scornfully interrupted the speech:

 

“If you care so much about your people, Mr. Hanh, why are you here? If you care so much for the people who are wounded, why don’t you spend your time with them?” 

 

Forest recalls having almost lost his senses, nearly overwhelmed by a surge of anger caused by this man’s starkly rude comments. Nevertheless, he vividly recalls how Nhat Hanh responded in a way that contrasted his own visceral reaction. First, there was silence. Then, with equipoise, Thich Nhat Hanh addressed the man:

 

“If you want the tree to grow,” he said, “it won’t help to water the leaves. You have to water the roots. Many of the roots of the war are here, in your country. To help the people who are to be bombed, to try to protect them from this suffering, I have to come here.”

Related article: Thich Nhat Hanh & The Zen Practice Of Stopping

 

Watering roots

 

I feel that this story is relevant and timely in light of current events. But I also selected this story to lead this piece because of its underlying message: even in the face of hatred and violence, there are always fundamental elements within our control. Furthermore, we can influence these elements to make the world a stronger, more peaceful place. However, these elements are often local and appear entirely unrelated to the suffering happening far away capturing our attention. As Nhat Hanh’s story illustrates, although it is tempting to direct our desire to help straight to the visible leaves of suffering, it is often more realistic and effective to ensure that the roots in our own backyard are tended to.

 

Compassionate thinking leads to compassionate acting. This is a powerful sequence—in both the incubation phase for the person contemplating compassion and for the eventual recipient of the compassionate act. This latter phase of actually reaching out to help others differentiates compassion from sympathy or empathy, both of which are a recognition of suffering in others. Cultivating compassion is the recognition of others’ suffering coupled with the strong desire to help. With a little forethought and a lot of practice, we can use compassionate thinking and acting to alleviate our sense of despair caused by the perceived immensity of the world’s problems.

 

Cultivating compassion starts with a thought and ends with an action

 

In this article, we’ll explore two phases of cultivating compassion. The first phase begins internally. It is sparked by an observation of someone else’s suffering and is followed by a contemplation or meditation. It is an individual act—the cognitive spark inside that precedes the external action. We’ll look at findings from studies which demonstrate that compassionate actions are beneficial to both the giver and the receiver. We’ll also touch on an ancient Buddhist meditation technique, which has seen a resurgence in popularity in the last few decades, called Loving Kindness meditation. 

 

Based on the true definition of compassion—the observation of suffering in others followed by the strong desire to do something about it—our work is only half done unless we take our compassionate thoughts off the meditation mat and into the real world.

 

This brings us to the second element we’ll explore in this article: cultivating compassion through action. It’s easy to become exacerbated by certain, tragic events around the world. We don’t have the power to instantly end severe suffering in the world, but there are a lot of small levers we can pull to bring positive change and alleviate suffering in our more immediate circles. This touches on two fundamental Stoic principles. First, there’s the dichotomy of control, which teaches us to identify things within our control and act upon them positively. Secondly, compassionate acting supports the Stoic virtue of Justice, which teaches us to ensure our thoughts and actions put the world in a slightly better state than the one we inherited at birth.

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7 ways of cultivating compassion

It starts with a thought 

 

Most of us have experienced unwarranted and unwanted general anxiety at least once in our lives. For those of us with this experience, we can attest that this generalized anxiety is usually associated with over thinking. It comes from mulling over and stirring around worries about ourselves. We hit the replay button on past failures or embarrassments or we create little fictional stories of how we’re going to suffer in the future. 

 

The common denominator here with this kind of anxiety is the self. When our attention becomes consumed with the self, it has the inevitable tendency to tilt toward negativity. Conversely, when we make a concerted effort to divert our attention from ourselves and point it outward to the service of others, we alleviate our own anxiety and sense of despair. This is because the mind can only truly focus on one thing at a time, so concentrating on helping others is momentarily incompatible with worrying about ourselves.

 

This involves a certain degree of contemplation or meditation. It requires us to think about the suffering of others. Our own worries are replaced by tragedies we’ve recently seen in the news or by the most serious problems of people in our lives. This can be overwhelming and can provoke a sense of despair. With so much suffering in the world and with so much of it far away, the self-imposed question inevitably arises: ‘what can I possibly do?’ This is a pitfall to avoid. The Stoic principle of the dichotomy of control helps with this.

 

Cultivating compassion with the dichotomy of control

 

Take the following as an exercise and take it seriously. Ask yourself realistically what you can and cannot do about the suffering in the world. Pretty quickly, you’ll find that there is not much you can do to prevent a bomb from falling on a residential neighborhood two thousand miles away. However, you will find that there is a lot you can do to help your neighbor. There is a lot you can do to help your family. When you continue this exercise of ardently and realistically identifying the things you can do to make the world around you a better place, you’ll quickly find yourself with a fairly long list of actionable items.

 

This is the watering roots concept that Thich Nhat Hanh so eloquently and peacefully evoked in his rebuttal to his rude critic in our opening story. There is very little you can do to stop a war. But there are a few things you can do to prevent one. By making yourself strong, thereby enabling yourself to make your family strong and exemplary of peaceful values, you make your community stronger and more peaceful. A strong and peaceful country consists of a network of strong and peaceful communities, which in turn are a network of strong and peaceful families and individuals. A peaceful world consists of a network of strong and peaceful nations.

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Eudaimonic happiness

 

This first phase of cultivating compassion—the contemplative and meditative phase—benefits our mental and physical health, too. Researchers have found that a sense of happiness which is built upon a foundation of service to and connection with others has greater physiological health benefits than a sense of happiness founded on the gratification of personal desires:

 

“[researchers] Coleman and Frederickson found that people who were happy because they lived a life of pleasure (sometimes also known as “hedonic happiness”) had high inflammation levels; on the other hand, people who were happy because they lived a life of purpose or meaning (sometimes also known as “eudaimonic happiness”) had low inflammation levels.”

–          Compassionate Mind, Healthy Body – Greater Good Magazine, Berkeley

 

As stated above, compassion starts with a thought and finishes with an action. If you’re feeling depressed, anxious, or lonely, especially in relation to tragic world events, the first thing you can do is meditate on the well-being of others. 

 

A practical exercise

 

In Buddhist traditions, this is called Loving Kindness meditation. Loving Kindness meditation in its simplest form is bringing to mind a person or people and silently sending them wishes of health, peace, and happiness. In sitting meditation, the practitioner often repeats ‘may you be happy, may you be healthy, may you be at peace.’ This form of meditation is the mind’s equivalent of lifting dumbbells to build the ‘muscle’ needed for cultivating compassion and connectedness. With practice, it lays the framework for the compassionate actions that not only alleviate our sense of despair and hopelessness, but also, ultimately, make the world a better place. Furthermore, this kind of silent compassion training has immediate and lasting health benefits:

 

“[…] when [researcher] Fredrickson tested a nine-week loving-kindness meditation intervention, she found that the participants who went through the intervention experienced increased daily positive emotions, reduced depressive symptoms, and greater life satisfaction. A study led by Sheethal Reddy at Emory University showed that a compassion training for foster children increased hopefulness in the children. Overall, research on compassion trainings shows that these trainings don’t only boost compassion; they also improve overall psychological well-being and social connection.”

–          Compassionate Mind, Healthy Body – Greater Good Magazine, Berkeley

Cultivating compassion with mindfulness and stoicism

Compassionate actions in concentric circles

 

Once we’ve done the silent exercise of loving kindness meditation and leveraged the Stoic dichotomy of control to identify the elements within our reach, we can begin to complete the sequence of cultivating compassion by translating our thoughts into action. Although it may seem unsatisfying, often the most effective compassionate actions we can take are small and local. By directing our compassion to ourselves first, and then letting our compassionate actions emanate outward concentrically to our family, community, and beyond, we water the roots of peace. Evil requires space and preys on weakness and division. By making yourself strong, by taking care of yourself and those close to you in the most basic ways, you eliminate some easy operating room for evil.

 

The other powerful effect of compassionate action at a local level is that it is contagious. It may not be apparent that stopping to help a person on the street can have far-reaching effects, but that person will carry the act of kindness forward to another person. In fact, studies have demonstrated that acts of compassion often form a chain reaction:

 

“Indeed, compassion is contagious. Social scientists James Fowler of the University of California, San Diego, and Nicholas Christakis of Harvard have demonstrated that acts of generosity and kindness beget more generosity in a chain reaction of goodness. You may have seen a news report about one of the chain reactions that has occurred when someone pays for the diners who come after them at a restaurant or the drivers behind them at a highway tollbooth. People keep the generous behavior going for hours. Our acts of compassion uplift others and make them happy.”

–          Compassionate Mind, Healthy Body – Greater Good Magazine, Berkeley

 

 

Sustainable and effective compassion

When you’re experiencing despair about the state of the world, before acting radically or shouting ineffectually, stop and block out some time in your calendar for quiet reflection. Start with the simplest form of cultivating compassion: silent, loving kindness meditation. This will settle your thoughts and bring clarity. Then, contemplate what is within your control. There may be a war raging on another continent, but are there also people in your immediate circle suffering? What can you do to help them? Once you’ve armed yourself with an actionable list of compassionate actions, head out into the world with the intention of doing your best to help. This is the full cycle of compassion that not only alleviates personal anxiety and despair, but that also waters the roots of peace most effectively and sustainably.

Related article: Karma In Buddhism: Sowing The Seeds Of Love

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I’d like to end with a short list of practical ways of cultivating compassion locally. The list is admittedly limited to my imagination, so my hope is for it to serve as inspiration for you to snowball with it:

 

7 ways to cultivate compassion

 

  1. Start with yourself — It’s a cliché that we cannot help others if we cannot first help ourselves, but it is true and valid.
  2.  Build a strong family unit — The family is a powerful institution. It makes for strong communities.
  3.  Donate (if you have the means) — I will provide a list of reputable charitable organizations at the end of this post with links to their websites.
  4. Vote with your dollar — Be conscious of your purchases and eliminate spending that contradicts the values you uphold.
  5. Focus on the democracy in which you have the power to vote (if you’re fortunate enough to have such a privilege) — The news cycle can easily distract us from the local mechanics of democracy. Too often, we’re more aware of the presidential elections happening in foreign countries than we are of our own municipal or state elections. Vote often, vote locally, and vote in accordance with the values you want to see around the world.
  6. Use social media for good — These platforms have come under a lot of scrutiny for the damaging effects they can have, but it’s never been easier to spread a message of hope or love. Share an inspirational quote, leave a positive comment, but perhaps most importantly, refrain from engaging in counterproductive noise. Unfollow negative accounts and follow positive ones.
  7. Donate your time — Find ways to volunteer or lend your presence to good causes. Actions speak louder than words and often speak louder than dollars.

 

Here are some reputable charitable organizations in need of generous support: 

  1. UNICEF
  2. The UN Refugee Agency
  3. International Committee of the Red Cross
  4. World Central Kitchen
  5. Global Giving

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8 Ways To Be Humble And Confident

8 Ways To Be Humble And Confident

“It’s hard to be humble when you’re as great as I am.” This quote comes to us from the legendary Muhammad Ali. It’s not hard to find other quotes of his just like this—oozing with in-your-face, unapologetic confidence and swagger. This conspicuous confidence serves boxers well, but what about the rest of us? If we were to walk into the staff meeting on Monday and say something like that, we would arouse disgust rather than admiration from the other attendees. Yet, confidence is a trait we all want. We know intuitively that confidence is desirable. But there’s a fine line between an appropriate projection of confidence and the cocky boastfulness that served Muhammad Ali so well in his profession. This article aims to illuminate the path towards developing humble confidence. To be humble and confident is to be present and noticeable, yet subtle, measured, and inspiring.

 

How to be humble and confident

 

Let’s explore eight simple practices to help you develop, refine, and display humble confidence. We’ll consider the reasons for which humble confidence is more effective than rattling, in-your-face confidence and, evidently, much more desirable than no confidence at all. 

 

1. Always do the work, because you can’t fool yourself

 

You can hide corner-cutting from others, but you cannot hide it from yourself. Action breeds confidence. Inaction breeds doubt. Applying a thorough and, most importantly, consistent attention to detail in all your work, no matter how trivial the task may seem, is essential for building confidence. A consistent work ethic does two important things. First, doing the work builds self-efficacy, which is the perceived belief that you can complete a task successfully. 

 

Self-efficacy and humble confidence

 

Although related, self-efficacy differs from self-confidence, which is more general and encompassing. Since it is task specific, self-efficacy cannot be acquired without doing the task. Self-efficacy is the trait that allows you to say to yourself ‘I can handle this’ whenever an unexpected obstacle obstructs your path. Always doing the work is the only way to acquire this trait.

 

Secondly, and less evidently, doing the work removes the doubt that others are getting ahead of you. Let’s face this unsatisfying truth; we base much of our self-confidence in comparison to others. We’re constantly told not to compare ourselves to others, but this is nearly impossible. We evolved to be cognizant of the strengths and weaknesses of others in relation to our own. To give a negative example to illustrate this point, it is nearly impossible to feel confident in a collaborative or competitive environment if you are constantly doing less than everyone else. 

 

To borrow another point from the world of boxing, a select few elite boxers have been known to adopt a peculiar practice: they hold training sessions at 3 am. There is no physiological benefit to training in the middle of the night. In fact, it likely is to the detriment of physical performance given the disruption of sleep. But they do it because it gives them a psychological advantage. They see themselves working hard, preparing mentally and physically, while their opponent is presumed to be sleeping. The repeated drills and exercises build the physical faculties (self-efficacy), while the idea of being more prepared than the opponent removes doubt. 

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Young African woman posing with confidence on a black background to represent an article on humble confidence

2. Be frugal with your words

 

You wouldn’t begin constructing a new bed frame without first measuring to ensure it will fit in its intended location. We give forethought to our physical actions, but we rarely do this with our speech. 

 

Speak freely but with an economy of words. It is harmful to creative thought and natural expression to place too many rules on your speech. A simple rule that truly helps to filter out some verbosity is to enter into conversations with the intention to simply say less. 

 

Listen first, speak last. Listening allows you to be receptive to learning something you may not have known. Perhaps someone else knows the path of least resistance, which is efficient for you, but it also validates the other person’s contributions. 

 

Ask yourself this invaluable question before speaking: ‘so what?’ Ask this with the intention of clarifying to yourself the following: ‘why is the content of my speech important to the listener?’ What will they do with this information? What do they need to retain? How will they use this? These are pertinent questions that will help you speak succinctly and ensure that your message is valuable to your listeners.

 

Mindful speech

 

The suggestion here is that we need to approach our speech mindfully. Staying silent when something needs to be said is not a display of confidence. Conversely, we don’t want to speak for the sake of being heard, without adding value for the listeners. Humble confidence comes from a middle path where the speaker is above all considerate of the needs of others.

“Let silence be your goal for the most part; say only what is necessary, and be brief about it. On the rare occasions when you’re called upon to speak, then speak, but never about banalities like gladiators, horses, sports, food and drink—common-place stuff. Above all, don’t gossip about people, praising, blaming or comparing them.” – Epictetus, from the book The Enchiridion of Epictetus

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3. Be the calmest person in the room

 

What you wear and how you carry yourself can affect your self-confidence, but nothing leaves a more inspiring impression on people like unwavering calmness. Humble confidence requires peace and clarity. The peace comes from doing the work and the clarity is displayed through succinct and valuable speech, as mentioned above. 

 

Calmness is the trait most remembered by others in times of tension. I experienced this myself when I led a project at work during our most stressful time of the year. The written feedback I received months later, as part of a general performance review, was remarkable for one particular reason: virtually all the positive feedback citing this project used the word ‘calm’ to describe my performance. They didn’t necessarily remember specific things I had said or done, but they remembered (and appreciated) that I was calm. 

 

Ryan Holiday’s book Stillness Is The Key is an exemplary work that describes the power of stillness and calm from a Stoic perspective. In the book, he tells the story of John F. Kennedy’s actions during a blockade crisis at the peak of tensions during the Cold War. He summarizes how Kennedy averted a hot war with the Soviet Union in a way that exemplified humble confidence: 

 

“The lesson was one not of force but of the power of patience, alternating confidence and humility, foresight and presence, empathy and unbending conviction, restraint and toughness, and quiet solitude combined with wise counsel.”

 

How can you remain calm in chaotic situations? I’ve yet to find better protocols for building the capacity of calmness than mindfulness and meditation. 

 

4. Keep your chin up

 

I do mean this quite literally; raising your chin just a bit shows confidence, but it also shows that you’re engaged and listening. This is just one aspect of how posture and movement affect your confidence. Countless studies have demonstrated that a straight, upright posture has measurable, physiological benefits pertaining to confidence and efficacy. 

 

I would add that slow, deliberate movement is also conducive to developing humble confidence. Try to notice if you’re walking too quickly or fumbling over simple manual tasks. This is an indication that your thoughts are rushed and scattered. Simply acknowledge that you’re rushing, and use a mindful breath to reset yourself.

 

Here are some clear findings from a randomized control trial published in 2014:

 

“Upright participants reported higher self-esteem, more arousal, better mood, and lower fear, compared to slumped participants. Linguistic analysis showed slumped participants used more negative emotion words, first-person singular pronouns, affective process words, sadness words, and fewer positive emotion words and total words during the speech. Upright participants had higher pulse pressure during and after the stressor.”

 

5. Never lose sight of your North Star

 

The Stoics had their Four Virtues. Buddhism has given us the Noble Eightfold Path. These are clearly-worded guiding principles of which one should be mindful to guide their actions in accordance with their values. Sets of principles like these have stood the test of time for good reason. They are indispensable, and I’m in no position to improve upon them. I have, however, found that rather than keeping track of a list of ideas, it’s useful to define a singular guiding purpose for your life: your North Star

 

Related article: The Stoic Concept of Summum Bonum: The Stoic North Star

 

Leaders, especially those capable of acting humbly confident, always know the answer to this question: ‘why am I doing this?’ Knowing your ultimate objective, beyond the more immediate outcomes you’re pursuing, is the utmost way to perform with humble confidence. 

 

Let’s illustrate with a hypothetical example. If a young clothing designer was working to open their own boutique, having a singular vision, such as ‘I will help people feel confident’, would help to guide not only each clothing design, but also guide each decision in dealing with realtors, lawyers, and banks to get their business off the ground. 

 

In any situation, whether it’s routine work, a critical meeting, or a confrontation, always know your singular purpose and keep your ultimate objective at arm’s length. For someone who’s not fortunate enough to have a job they’re passionate about (which is very common), this could be ‘I will earn my salary so I can provide for my family’. This guides your actions with precision. It makes you nearly infallible, because when someone challenges you, you can take it as a minor speed bump on your path towards your singular purpose, rather than allowing the challenge to distract or derail you. 

Fashionable African woman wearing a colorful beaded necklace striking a confident pose over a black background for an article on humble confidence

6. You’re right, wrong, or need more time 

 

When working with others on complex or conflicting information, it’s useful to enter the situation knowing there are only three possible ways to interact with knowledge or opinions. The three possibilities are: 

 

  • You’re right. In this case, speak up with clarity, conviction, and frugality of words.

  • You’re wrong. In this case, you need to admit that you’re wrong and allow the path of least resistance to unfold without your ego getting in the way. This is fundamental to humble confidence.

  • You need more time. If you don’t know the answer or need more information, don’t be afraid to demand more time to come to your conclusion. This, too, is a strong display of humble confidence. 

 

Delineating the possible outcomes like this provides clearer avenues. Like the aforementioned clarification on frugal speech, it’s important to allow yourself to respond with your opinions and knowledge fluidly, without the hindrance of rigid rules. However, entering a situation knowing these three possibilities helps to check your ego, and reminds you that you’re there to add value even if it means being wrong or lending the spotlight to someone else. 

 

7. You’re as good as anyone, but not better or worse

 

Don’t try to be better than everyone, and definitely do not resign yourself to inferiority. Take the middle path when it comes to the inevitable comparison to others. There will be people who have skills that you don’t have. A humbly confident person is not envious of this. They recognize that each person has specialized along different lines, and they leverage other peoples’ unique strengths. Ultimately, your potential and persistence will showcase the unique value that you bring, and you will be rewarded for that.

 

8. Aim for perfection, but be willing to accept failure

 

You aim for perfection, but you embrace the possibility of falling short. You treat no detail as minor and you polish your work with the utmost care. You send it out to the world and move on to the next task seamlessly. If it comes back for correction, then the correction is simply the next brick to lay. 

 

This reminds me of a principle that Grant Cardone elaborates in his book The 10x Rule. The underlying idea of the book is that we need to set goals ten times more ambitious than our intuition would have suggested. Then, we must scale our efforts with this ten-fold expansion of our potential. This idea has some validity, but this 8th tip on how to be confident and humble differs in one critical way. Cardone’s emphasis is on quantity, which has value, but my emphasis here is on quality. If you treat each task as the most important thing you do all day, with the utmost focus and care, even if it’s a simple email to a peer or the washing of one window of the hundreds of windows you need to clean that day, it will lead to the kind of results that make you feel humbly confident.

 

This relates to our 1st tip of doing the work, and can be guided by the 5th tip of keeping your North Star at your side, but the emphasis is on perfection. Many people say that it’s unhealthy to strive for perfection. This is only true if we are not simultaneously willing and able to accept failure. Striving for perfection leads to fewer failures, not absence of failure.

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Why is it important to be humbly confident? Humble confidence ruffles fewer feathers

 

Another inherent benefit of humble confidence is that it ruffles fewer feathers. Having a boastful, in-your-face confidence certainly has its advantages, but those are tempered by the opposition it will garner. Those who are threatened by it may work against you behind your back. When your confidence is overly evident, those who feel they need to match or beat it will be signaled to do so immediately. Conversely, a humble confidence that is apparent yet subtle will serve you in guiding your actions but will find itself less often on the radar of those whose egos will be bothered by it. 

 

As you may have guessed, I developed these tips because displaying confidence doesn’t always come naturally to me. Fundamentally, I am confident in my abilities and I have high self-esteem. The challenge for me, at times, is demonstrating this in collaborative or competitive environments. I am drawn to and fascinated by figures who display sparkling, abundant confidence, such as the aforementioned Muhammad Ali or his contemporary equivalent in terms of swagger in combat sports, Conor McGregor. 

 

However, I know that this kind of in-your-face confidence is uniquely useful in the entertainment sphere. Several times, in my career I have found myself in leadership positions. One conclusion that I have taken from those experiences is that good leadership and sound conduct in general is a balancing act. It requires an honest acknowledgement of strength and weakness, high standards, compassion, and above all, clarity of thought. 

 

“I have observed that those who have accomplished the greatest results are those who ‘keep under the body’; are those who never grow excited or lose self-control, but are always calm, self-possessed, patient, and polite.” – Booker T. Washington

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