Desirelessness Is Happiness: 7 Practices To Help You Let Go

Desirelessness Is Happiness: 7 Practices To Help You Let Go

A man is galloping at breakneck speed on his horse and appears as if he’s going somewhere important; on a mission of some sort.

 

Another man standing along the side of the road shouts, ‘Where are you going?’ The man on the horse yells, ‘I don’t know, ask the horse.’ 

 

Desire is like the horse. Without insight and awareness, it carries us to destinations unknown. This is especially true when desire becomes confused with something we all want: happiness. 

Many of us confuse desire and happiness. Intellectually, we know the difference between the two. But in practice, many of our conditions for happiness depend on either acquiring something we don’t have or preserving something already in our possession. 

 

Material objects are one such source of chasing and clinging, but our jobs and relationships, too, can be sources of blurriness between desire and happiness. Think back to times you were truly happy. You’ll notice that desire was not present. 

 

In this article, we’ll learn to see the difference between happiness and desire in our lives. We’ll explore practices to help promote states of desirelessness. Finally, as a practical takeaway, we’ll share 7 ways to simplify your life and reduce desire. 

 

The neurochemistry of desire

 

Dopamine is a ‘feel-good’ neurotransmitter that helps us get things done. It’s a primary force behind motivation. It drives us to seek out food, shelter, and sex, to name a few. 

 

Brain chemistry like this helps us get what we need to survive. Once we get what we’ve been chasing, dopamine peaks, which feels great. Is this happiness—getting a dopamine hit in response to acquiring something we need or desire? 

 

It seems very likely that no, it is not, because after dopamine spikes, it dips. In fact, following large increases, dopamine levels dip below baseline. An analogy for this is getting into a bathtub that’s almost full of water. Once you’re fully submerged, the water level rises and spills over the edges of the tub. Once you get out, the water level is lower than before you had entered. Dopamine is like this with objects of desire. It rises until the object of desire is obtained, but then it’s depleted below its starting point. 

 

If we attach our idea of happiness with desire, as so many of us do either wittingly or unwittingly, we attach it to the rising and falling of neurochemicals that evolved to help us get what we need. 

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Mindful meditation practice

Desire can feel like happiness

 

Marketers figured this out a long time ago. Now, algorithms are taking it to a new level. They know how to play with the nervous system’s dopamine reward system to get you to desire anything and everything. It can feel like happiness when we obtain something we’ve been chasing. The dopamine response provides this feeling, but it reliably dissipates shortly after. 

 

Money can’t buy you happiness. This cliche is not hard to understand conceptually. We know, for example, that our health is precious and we wouldn’t trade it for any amount of money. It’s not hard to imagine how the thrill of luxury items like sports cars or designer clothes would wear off eventually. 

 

There’s even a famous study that demonstrated this strikingly. The study followed two groups of people over the course of a year. Participants recorded various metrics to measure their happiness. One group consisted of people who had just won the lottery. The other group included people who had just lost a limb. In the end, the study found that the people who had lost a limb reported higher levels of happiness versus baseline than the people who had won the lottery. 

 

This is due to habituation. We get used to what we have, no matter how convenient or luxurious. But why did the people who lost limbs maintain or increase levels of happiness? It’s likely because they had to adapt and overcome. I also assume that they did not spend much time chasing the desire of getting their limb back, because this was not an option. They would have eventually accepted this terrible reality and worked to improve their situation.

Memento mori life tracker

The difference between desire and happiness

 

The elimination of alternatives is crucial for eliminating desire. Sure, many of us don’t have grand desires for lavish vacations or expensive jewelry. But many of us wonder if the grass is greener on the other side. We wonder if there’s a better partner or a higher-paying job around the next bend. We feel anxious that our landlord may evict us, so we reason that once we have enough money to buy a home, we’ll have more freedom. We think that we deserve a sweet treat because we’ve generally eaten well recently.

 

Let me define what I mean by happiness. Most of us think of happiness over long time scales. When we’re asked, ‘Are you happy?’, we generally think in terms of months or years. We run a quick memory scan of the past year’s events. We think of the things that occupy much of our focus, such as jobs, family, and friends, and give them each a score that tallies up to our total level of happiness. But happiness is really a state of joy, ease, and peace. Happiness is an experience.

 

On a given day, I can experience the full range of emotions: anger, sadness, fear, but also happiness. Happiness is just one of the many contents of consciousness. Therefore, it is only available in the present moment. 

 

So we should think less about building a happy life—refraining from the mental calculus of X in a bank account multiplied by Y job prospects divided by Z beautiful spouse equals happiness. Instead, we should focus on creating the conditions for joy, ease, and peace to arise more often into our conscious experience. 

 

What is desirelessness? 

 

Desirelessness is present moment awareness associated with fulfilment, peace of mind, and gratitude. The title of this article is slightly misleading. Desirelessness and happiness are not the same thing. But desirelessness is a condition that makes present-moment happiness possible. 

How to improve your mindfulness meditation practice

The Eightfold Path to practice desirelessness

 

The first step is to learn to recognize desire. We’ve evolved to experience desire. Sex drive is the perfect example. We don’t want to eliminate all desire for sex, but we can at least recognize that it is desire, backed by brain chemistry pushing us to chase it, and more importantly, recognizing that once we get it, the good feelings will quickly dissipate. 

 

This is the Right Understanding path of the Eightfold Path. We recognize states of being. We label them appropriately. Once we know what we’re dealing with, we’re more in control. With Right Understanding we’re more likely to make wise choices and guide our actions harmoniously with our values. 

 

Right Livelihood is another path of the Eightfold Path that’s relevant here because many desires are related to our jobs. Most jobs come preloaded with some pressure to perform better to earn more. We get the impression, either true or false, that our colleagues are all working their way up the ladder. We may even feel that we’re competing with colleagues for space on the ladder. 

 

Stop grasping for ‘more’

 

Then there’s the intrinsic relationship between a job and the buying power it provides us. Our consumption is directly limited by how much we earn, so there’s a natural tension between income and desire. The more we desire, the more pressure we feel at work. 

 

You don’t need to exit the rat race. Most of us have no choice but to stay in the fight. We need to work and we should want to work. Even jobs that are not our dream jobs provide us with opportunities to challenge ourselves and grow. And it’s okay to want to stretch yourself, contribute to the success of your business, and be compensated for it proportionately. 

 

Right Livelihood teaches us to know when enough is enough. Work hard, but know your end game. Take time each year to figure out exactly how much you need to earn to meet your core needs. Without a clear definition of exactly how much you need, the default is to want more. More is a terrible thing to want because it’s unspecific and potentially never ending. You’ll never be satisfied if you’re trying to make or save more money. Set specific, realistic goals to meet your monetary needs. Measure and track your progress, and frequently readjust to economic and life circumstances. 

7 Ways to stop grasping

 

Desirelessness is the blank canvas onto which we paint the picture of present-moment happiness. Some desires are so closely related to basic needs, such as food and social connection, that they’re impossible to eliminate entirely. I don’t think you need to make drastic changes and uproot routines in the pursuit of desirelessness. This would only set you up for frustration. Instead, we can apply some gentle hygiene to our lives to make conditions unfavorable for desire. We can simplify our lives. 

 

Here are 7 practice to stop grasping and promote desirelessness:

 

Choose only one or two things to be great at

 

These days, we have access to so many tools that enable us to do almost anything. In theory, anyone can start an online business in a day, for example. We have many roles to play in life—many hats to wear. But it’s unrealistic to try to be amazing at all of them. Focus on one or two things to be great at, and be good at all the rest. 

 

Practice minimalism

 

We’re at a point with technology where one has to seriously question if we’ve already maximized convenience. Any more gadgets in your home are likely to add complication. But this point is not limited to tech. When was the last time you cleaned a pair of sneakers or repaired a backpack instead of buying new ones? Marketers will not stop finding innovative, AI-based ways to convince you to buy things, so it’s up to you to be seriously vigilant. 

 

Practice essentialism

 

When you think about it, the plural of the word priority (priorities) is ridiculous. Priority means ‘most important’. So how can there be more than one most important thing? Essentialism is the discipline of protecting one’s time and energy and focusing on only what is truly essential. It means saying no. It means tradeoffs. I highly recommend the book Essentialism by Greg McKeown, which first instructed me on this life-changing practice. 

 

Eliminate alternatives

 

So much desire comes from the astounding number of options presented to us. Make decisions and turn them into rules for yourself to eliminate indecision in the face of so many choices. Decide to cycle to work everyday. Invest in some good rain equipment and never again think about buying a car or taking a crowded bus. Decide to eat the same, very healthy breakfast everyday, and never again hesitate in the grocery store.

 

Avoid sensory pleasures that create addiction

 

This applies to ordinary things like sugar, alcohol, and porn. Check out our article on The Four Categories of Attachment to learn more about applying Right Understanding to sensory pleasures

 

Identify with values, not titles

 

Know your core values and keep them at arm’s length. Don’t identify with your job title. You are so much more than what you do for a living. 

 

Is the grass really greener on the other side?

 

People find themselves in harmful relationships. There’s no doubt that they should end these. But sometimes, we’re tempted to explore other partners because we desire that initial spark—that honeymoon phase of the first months of an intimate relationship that cannot be replicated. Just remember that yes, that new intensity is out there somewhere but it, too, will vanish.

 

Final word

 

Finally, simply practice noticing when feelings of joy, ease, or peace arise. These feelings are happiness, and they’re probably already more abundant in your life than you think. Appreciate them, but also examine them. It’s one thing to apply Right Understanding to promote desirelessness. But we must also apply insight into feelings of happiness, because understanding how, when, where, why, and with whom happiness arises helps us create favorable conditions for it.

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The Eightfold Path: Guidance For Life’s Challenges

The Eightfold Path: Guidance For Life’s Challenges

According to legend, the Buddha started out in life as the wealthy prince Siddhartha. His father, the king, indulged him in every luxury imaginable while keeping all signs of human suffering hidden away from him, outside the palace walls. But one day, Siddhartha went outside the palace walls and saw abject poverty, a sick man, and a dead man. He had no idea that humans got sick and died! It was a shock to him; so much so, that he silently slipped away into the night, leaving all his wealth and his luxurious lifestyle, his wife and child behind him, in search for answers to the human condition. He had simplified the solution to the problems of the human condition into what he called the Four Noble Truths, one of which was the Eightfold Path

 

What are the Four Noble Truths?

 

The First Noble Truth simply stated that human suffering was inevitable. ‘There is suffering.’ To be human is to suffer. We all experience it. 

 

The Second Noble Truth identified the causes of suffering: craving, delusion, and ignorance.

 

The Third Noble Truth was the critical step. The Buddha taught that since there was an identifiable cause for suffering, then there had to be an identifiable method for ending human suffering. That method was the Fourth Noble Truth.

 

The Fourth Noble Truth was the path to the end of suffering, what the Buddha called the Eightfold Path. The Fourth Noble Truth was a systematic approach to the end of human sufferingthe dispelling of ignorance and the liberation of the mind. 

Mindfulness is one of the eight practices of this path. However, it is the one element of the path unifying and informing all the others.

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

Pink lotus with 8 colored dots representing the Eightfold Path

What is the Eightfold Path?

 

Buddhism’s Eightfold Path is a framework through which we can work on ourselves to reduce suffering in ourselves and in others. It breaks life down into eight, manageable chunks, so that we have more structure in our practice. These are the eight paths of the Noble Eightfold Path:

 

Right view

Right thought 

Right speech 

Right action 

Right livelihood

Right effort 

Right mindfulness

Right concentration

 

Each of these practices contains all the others. They are different aspects of a unified whole. Thich Nhat Hanh writes, ‘When Right Mindfulness is present, the Four Noble Truths and the seven other elements of the Eightfold Path are also present.’

 

The Eightfold Path is part of the Middle Way of Buddhismtowards peace wherever we are, in the here and now. By neither grasping nor resisting life, we can find wakefulness and freedom in the midst of our joy and sorrows. 

 

The three divisions of the Eightfold Path

 

The steps of the Eightfold Path are often grouped together under their broader categories: 1) Integrity, 2) Focus, and 3) Wisdom. This subdivision of the Eightfold Path is another way to help us remember, study, and implement the Middle Way. 

 

Integrity

1. Right speech 

2. Right action

3. Right livelihood 

 

Focus

4. Right effort 

5. Right mindfulness

6. Right concentration 

 

Wisdom 

7. Right view 

8. Right thought

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The folds of the Eightfold Path

 

The eight elements of the Eightfold Path are not steps. They are not something you engage with once, complete, and then move on to the next. Instead, each element of the Eightfold Path is its own path—a journey of practice, discovery, and constant reiteration. The paths are interconnected and follow no particular order. What life throws at you is what will likely determine the paths you focus on each day. Here’s a succinct explanation of what each of the eight paths of the Eightfold Path means in practical terms:

 

Right view

We can have plans and preferences, but we layer them with understanding of impermanence and non-self.

Right thought

To stimuli received through our senses, we actively respond with thoughts of compassion, love, and generosity.

Right speech

Our speech is timely, reliable, and holds to the truth. Our speech adds value, not chatter, and serves above all to promote reconciliation and peace. 

Right action

Our behaviors are peaceful, both to ourselves and to others. Violent actions are obviously bad, but inattentiveness, negative judgments, and impatience are also sources of suffering. 

Right livelihood

We work diligently to support ourselves and those who depend on us, but we are not possessed by wanting ‘more’. Our work does not jeopardize our integrity nor does it overshadow our health, family, or any other core personal value. 

Right effort

Happiness requires effort, so we actively look for the positives and avoid doubt, restlessness, and ill will. Somewhat paradoxically, truly deep rest comes through mindfulness and meditation, both of which require effort. 

Right mindfulness

We remember to be aware of what we’re doing, without emphasis on ‘good’ or ‘bad’ or ‘me’ or ‘I’. Right mindfulness is a precursor to all the other eight elements of the Eightfold Path. 

Right concentration

We unify the mind to focus singularly, without scatter or distraction, even if there is no particular object of focus.

Related article: Right Mindfulness & Right Concentration Of The Eightfold Path

White lotus with 8 colored dots representing the Eightfold Path

Following the Middle Way, we establish integrity, focus, and wisdom. Following this Eightfold Path, we learn when and where to direct our practice. If you need to have a difficult conversation with your partner, Right speech and Right concentration come to mind. If you’re so tired from the week’s work that you only feel like watching television on the weekend instead of meditating, Right effort is there to remind you that true peace of mind requires a bit of discipline. When embarking on a new endeavor, Right view reminds you to practice non-attachment to the outcome and to not hang too much of your sense of self-worth on the peg of success. 

Related article: Life Untethered: Breaking The Four Categories Of Attachment

 

The Eightfold Path is profound. It contains millennia of wisdom that has been applied and refined and endures to this day. People are often dissuaded from Buddhist practices and traditions because the religious aspect is unappealing to them or because it is too confusing. Many promoters of these practices do a poor job of communicating their utility. They’re so busy demonstrating their deep knowledge of Buddhist texts and ancient languages that they fail to communicate the everyday practicality in plain English. But, the fact is that these practices are some of the most refined and tested means of living a mindful lifestyle.

 

The Eightfold Path is a guiding principle of life itself

 

Although profound, the Eightfold Path is simple and practical. Who doesn’t want their speech to be clear and compassionate? Who doesn’t want to maintain a work life in harmony with their other core values? In which situation is mindful awareness and at least the attempt to refrain from grasping or aversion not immensely beneficial? 

Related article: Desirelessness Is Happiness: 7 Practices To Help You Let Go

 

The Four Noble Truths give us a succinct definition of the problem. Even better, the Eightfold Path gives us guidance towards the solution. It’s not a quick fix, because with something as complex as the human condition in the twenty-first century, there are no quick fixes. It’s a practical framework that helps you direct your focus and energy to eight encompassing aspects of life. 

 

If you want to learn more, an excellent book that lays out the Eightfold Path in fairly common language is The Beginner’s Guide to Walking the Buddha’s Eightfold Path by Jean Smith. You can also watch a short video where we summarize the key takeaways of that book here

Zen Buddhism 

There are two major schools of Buddhism. In Theravada Buddhism, the ideal person was the arhat, someone who practiced to attain enlightenment. Whereas in Mahayana Buddhism, the ideal person was the bodhisattva, a compassionate being who, while practicing the Eightfold Path, helped others. From Mahayana, Zen Buddhism emerged.

The Eightfold Path: The path is the goal

The Buddha was a human being who was born, lived, and died. For us to seek such a Buddha would be to seek a shadow, a ghost Buddha and at some point our idea of Buddha would become an obstacle. 

 

In Zen Buddhism, the path—the Eightfold Path—itself is the goal. You are not seeking ‘enlightenment’ or ‘nirvana’. If you go to a Buddhist center and encounter someone who says that they are enlightened or are seeking enlightenment, then you are in the wrong place. 

 

All that is required is returning over and over to the present moment, using our clear mind that exists right here and now. Then we can be in touch with liberation. Will all of our suffering cease to exist? No! But we will begin to find gratitude and moments of joy. And we need to be kind to ourselves, as well as to others.

“Whether we are looking outside or inside of ourselves, we need to abandon the views (Right View) and ideas about Buddhism and Buddhist teachings. They are not exalted words and scriptures outside of ourselves, sitting on a high shelf in a temple, but are medicine for our ills. Buddhist teachings are skillful means to cure our ignorance, cravings, and anger, as well as our habit of seeking things outside and not having confidence in ourselves.” —Thich Nhat Hahn 

 

Insight can’t be found in sutras, commentaries, or Dharma talks. Liberation and awakened understanding can’t be found by devoting ourselves to Buddhist scriptures. This is like hoping to find fresh water in dry bones, like chasing ghosts.

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Spread the word and share the love 🙏

If you enjoyed this article, consider sharing it with your friends and followers on social media. Your support means the world to us. 💖 Click on the social share icons below and let others discover the insights, tips, and inspiration you found here. Together, we can create a community of like-minded individuals who practice mindfulness and Stoicism.

👉 Remember, a simple click can make a big difference!

How To Practice Stoicism: An Introduction & 12 Stoic Practices

How To Practice Stoicism: An Introduction & 12 Stoic Practices

Stoicism is misunderstood. Unlike a common usage of the word ‘stoic’, Stoicism is not an emotionless, white-knuckled bearing of hardships. So, what is Stoicism? How can you practice Stoicism in daily life? Stoicism is not just a philosophy. It’s an experiential practice. It’s a path to a meaningful and happy life, guided by values and virtues, and aimed at making the world a better place. In this article, we’ll define Stoicism for those new to the philosophy and attempt to provide insights on how to start practicing Stoicism for anyone looking to build on their Stoic practices. 

I believe that author Nassim Nicholas Taleb defines Stoicism well in this quote:

“A Stoic is someone who transforms fear into prudence, pain into transformation, mistakes into initiation, and desire into undertaking.” 

N.N.Taleb

Click the links below to navigate to specific sections or keep scrolling to read the full article:

 

        1. What is Stoicism?
        2. How to practice Stoicism using the Four Stoic Virtues
        3. Stoicism in modern times
        4. The Dichotomy of Control
        5. Stoicism is knowing yourself
        6. Focus on the essential
        7. The love of fate (amor fati)
        8. How to practice Stoicism: 12 Stoic practices

 

 

What is Stoicism?

Stoicism is an ancient philosophy that flourished in the Greek and Roman worlds until around the 3rd century AD. It placed virtue as the highest good, taught the need to temper desire for pleasure, wealth, and status, and was widely accessible. It has stood the test of time, thanks in large part to the written works of famous Stoics like Marcus Aurelius, the Roman Emperor and philosopher who had Stoicism at his side while he led the Roman empire through war and plague. He is known as the last of the Five Good Emperors, presiding over the last years of the Pax Romana era of Roman history, remembered for its relative peace and stability.

Epictetus—born a slave and crippled in early age—would use his exploration of philosophy to eventually emancipate himself and found his own school of Stoicism in Rome, which would influence the thoughts and actions of the most powerful men in the world, including Marcus Aurelius. Epictetus’ Discourses and Marcus Aurelius’ Meditations remain bedrock literature in Stoicism and their utility and wisdom have not been lost on readers of today.

Stoicism is not just a set of beliefs or ethical claims. It’s a way of living, involving consistent training and practice, and incorporating the practice of logic, contemplation on the finite nature of life, and the use of core values to guide one’s actions.

Stoicism directly acknowledges the chaotic nature of the world, namely interpersonal struggle. It has much to teach us about being socially courageous and how to deal with difficult people. It teaches us to embrace and prepare for the unexpected, but it’s not all about making moves and getting things done, as it has profound offerings on compassion, greater good, and inner stillness.

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

Man with determined expression to represent a blog post on how to practice Stoicism

How to practice Stoicism using the Four Stoic Virtues

One simple yet effective way to begin practicing Stoicism is to familiarize yourself with the Four Stoic Virtues and start using them to frame your decisions and actions. Here’s a succinct overview of my practical interpretation of the Four Stoic Cardinal Virtues:

  1. Courage: The mitigation and, ultimately, the acceptance of risk, and doing the right thing even if it means being misunderstood.
  2. Wisdom: We plant the seeds of the virtue of wisdom by reading, studying, and challenging beliefs, but wisdom only blossoms when it manifests itself in the form of actions.
  3. Temperance: The Stoic virtue of temperance is the resistance against desire and excess. Temperance is a balance between pleasure and pain.
  4. Justice: The Stoic virtue of justice teaches us to be courageous, wise, and tempered so that we can be of service to others. It’s about making the world a better place.

 

For an in-depth exploration of the Four Stoic Virtues and how to start practicing Stoicism with them as your foundation, check out our article How To Practice Stoicism: The Four Stoic Virtues.

Stoicism in modern times

Many great thinkers have read, cited, and used Stoic philosophy since Roman times. From Walt Whitman, Ambrose Pierce, to Ralph Waldo Emerson, Stoicism has been on the nightstand of abounding leaders who have shaped society and culture as we know it today. The contemporary writer and speaker Ryan Holiday has done wonders through his books like The Obstacle Is The Way and Courage Is Calling to popularize Stoicism in recent years. His large following includes ordinary people like you and me as well as athletes, business leaders, and celebrities like actor Mathew McConaughey and singer-songwriter Camila Cabello. 

In many respects, Stoic philosophy is the root of modern Cognitive Behavior Therapy (CBT). The founder of CBT, Aaron Beck, was very much influenced by the Stoics. Modern psychotherapeutic CBT focuses on the cognitive and behavioral aspects of mental health. Change your thoughts (attitudes on life) and then change your behavior (actions).

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The Dichotomy of Control

One of the most important Stoic practices is the acknowledgement that there are many circumstances in life over which we have no control. In Stoicism, this is known as the Dichotomy of Control, which is a simple concept, but one that’s incredibly useful to keep top of mind in daily life. The Dichotomy of Control can be summarized crudely like this: 

If it is within your control, then do all you can with it. If it is not within your control, then grant no time or energy to it. 

A practicing Stoic believes that we do have control over how we react to the inevitable problems that life invariably throws our way—that fundamentally, our attitude towards life determines the quality of our lives. A practicing Stoic does their best to improve their circumstances and the well-being of others, but lets go of the outcome of their actions. 

“Nothing is unrealistic or realistic; nothing good or evil. There is only what we think of any given situation. We create our own reality.”

Marcus Aurelius

“The meaning of things lies not in the things themselves, but in our attitude towards them.”

 Antoine de Saint-Exupéry

Before a Stoic does anything they say, ‘I’ll do this unless something happens to prevent it.’ In life, shit happens! Stoicism teaches us to let go of the outcome of our actions. It’s best to accept reality with equanimity, rather than resisting what is. 

Stoicism is knowing yourself

The Stoics were inspired by Socrates, and if you were to sum up the teachings of Socrates in two words they would be, ‘Know yourself!’ Know what’s important to you, what values you wish to embody in your life. Seek clarity and simplicity in your life. If you want equanimity or peace of mind in your life, don’t be distracted by outside events or the opinions of others. Of course, it takes a lot of self-examination to know what kind of life you wish to live and what will bring meaning to your life.

You need to develop a sense of clarity; to know who you are, what’s important to you, and then have the courage to live it. If you live like this, you will achieve inner stillness. We also need to be curious about what really motivates us to make certain decisions and life choices. Are we really acting from our own free will, or are our emotional buttons simply being pressed by outside forces?

There are a couple of things that can get in your way and destroy your peace of mind. One is second-guessing yourself. ‘Maybe, I should have done this or that.’ You can drive yourself nuts this way. If you make a mistake, fine. The only important thing is what you do next. The second hindrance to tranquility and inner stillness is comparing yourself to others. ‘But, so and so is doing this.’ Good for them! Stay on your own path. Trust your intuition. Be confident that you are on the right path and have the courage to stay the course.

Deeply focused woman on black background to represent blog post on Stoic practices

Focus on the essential

Stay focused. Don’t allow yourself to become distracted by extraneous matters. You don’t need to know everything. You don’t need to give a rat’s ass about most of the shit that everyone is talking about in our culture. The Stoic virtue of Wisdom is not about acquiring as much knowledge as possible, nor is it about having useful knowledge that only benefits you. True wisdom is the ability to remain flexible rather than consistent with your opinions and beliefs so that you can serve to make the world a better place.

Say Yes to your life

We need to say ‘yes’ to our own lives, no matter what the circumstances. The most moving example of saying yes is in Viktor Frankl’s book Man’s Search for Meaning. Frankl and others like him faced life in the concentration camps in Nazi Germany. They somehow survived, but more remarkably, they were able to create a positive experience out of what life had handed them. They were able to find personal meaning and growth—and a way of seeing the world that created value from the most horrific experience possible. Frankl writes:

“The experiences of camp life show that a man does have a choice of action. They were enough examples, often of a heroic nature, which proved that apathy could be overcome, irritability suppressed. Man can preserve a vestige of spiritual freedom, of independence of mind, even in such terrible conditions of psychic and physical stress. 

 

We who lived in the camps can remember the men who walked through the huts comforting others, giving away their last piece of bread. They may have been few in number, but they offer sufficient proof that everything can be taken away from a man but one thing: the last of the human freedoms—to choose one’s attitude in any given set of circumstances, to choose one’s way, the way in which a man accepts his fate, and all the suffering that it entails, the way in which he takes up his cross, gives him ample opportunity, even in the most difficult circumstances, to add a deeper meaning to life.”

Viktor Frankl

The love of fate

The Stoics had several epithets that serve as reminders of core concepts. One such phrase is ‘amor fati’. These two Latin words translate to ‘the love of fate’. ‘Love’ is the operative word here. It’s not a begrudging acceptance of fate, but a clear and manifest embrace of the uncertain, of some degree of unmitigable risk. It certainly doesn’t mean shying away from fate—saying no to anything that makes us uncomfortable or vulnerable. 

We can’t control the world, but we can control our reactions to it. Saying yes to your world, the good and the bad, not only reduces fear, but also creates meaning in our lives. Some may argue that if we say yes to everything, then we are accepting everything. If we are accepting everything, then we won’t act to change things that are wrong with the world. However, saying yes means taking positive action. Saying no means giving up. It is only when we can see the possibility for change that we can work to affect change. We can say no to the situation as it is, but yes to the possibility for the growth it offers. If you believe that a situation in your life is hopeless, you simply sit back and let yourself be destroyed. 

Saying yes does not mean giving up. Saying yes means getting up and acting on your belief that you can create meaning and purpose in whatever life hands you. It means channeling resources to find healthy, constructive ways to deal with adverse situations. It means acting out of strength, not weakness. It means having the flexibility necessary to look at many options and choose ones that enhance growth. It does not mean giving up.

Related article: How To Practice Amor Fati

How to practice Stoicism: 12 Stoic practices

 

    1. Practice gratitude. Count your blessings every day and especially before you go to bed at night. Practice an attitude of abundance instead of a mentality of scarcity. Be grateful for life itself and maintain a healthy awareness that it won’t last forever. 

     

    “You could leave life right now. Let that determine what you do and say and think.”

    — Marcus Aurelius

     

    2. Accept and move on. There’s a concept in Stoicism called The Art of Acquiescence. It teaches us that we must accept hardship, loss, and failure, because only then can we find a way forward with clearer vision. Check out our article Master The Art Of Acquiescence For Resilience & Perspective for more on this.

     

    3. Remember your comebacks. In the face of adversity, don’t say to yourself, ‘Look at this person, they’re overcoming insurmountable odds!’ Instead, remember the times when you, yourself overcame great adversity in your own life.

     

    4. Let your thoughts and actions serve as tiny, incremental ‘votes’ for the kind of world you want to live in.

     

    5. Take responsibility for your own life. Do not blame anyone or anything else for your problems. It’s a waste of time and energy and will do nothing to help you move past obstacles.

     

    6. Do your best every day. Give every task your best shot and your full and undivided attention. Mindfulness really helps with this. Do not perform a task as a means to an end—as a stepping stone towards something else—give it your full attention and concentration, no matter how seemingly mundane or uncomfortable the task may be. 

     

    7. Stop complaining. We live in a moan-and-groan society. Be aware of all the negativity and complaining around you and be especially mindful of the internal complaining that goes on within you throughout your day.

     

    Stoic practices for resilience

     

    8. Easy decisions, hard life. Hard decisions, easy life. Hard work and self-discipline pay off in the long run. Do not be afraid to make uncomfortable, frightening or bold life choices. Don’t look for shortcuts in your life.

     

    9. Be prepared, alert, and ready for when things go wrong. Premeditatio malorum is the Latin phase used to label this Stoic practice, which means ‘premeditation of evils’. This is risk assessment and risk mitigation. It’s also about readiness, as Epictetus describes in this passage from The Manual: A Philosopher’s Guide to Life:

    During a voyage, when the ship is anchored and you go ashore for supplies, you may amuse yourself with picking up seashells and pretty stones along the way, but keep your thoughts attuned on the ship, keeping alert to the captain’s call. You may need to drop your treasures and run back to the boat at any time. Likewise in life, remain steadfast in pursuing your mission, always willing to shed distractions.

     

    10. No matter how difficult your life circumstances may be, do not give into despair. Every moment of every day, we have a multitude of choices. We must look for these choices. An unexamined life is not worth living. We may not be able to control the many negative thoughts and emotions that arise within us. However, we can choose to act despite these fears, emotions, and anxieties. If we are afraid to try something new that may lead us to a better life, we can feel the fear and do it anyway.

     

    11. Frame your thoughts and actions through a wider lens. Stoicism is not about improving yourself for the sake of it. It’s about making the world a better place. Embedding altruism and compassion into your goals makes them much more likely to come to fruition. Contemplate how we’re all fundamentally connected and keep your perspective as large as possible. For more on this, check out our article Interconnection & Its Connection With Stoicism.

     

    12. Reflect, review, track and measure. To really bring together all the elements of Stoicism described here, we need to remove the good intentions and get specific and measurable about our core values. Meditation is an excellent means of reflecting and keeping a diary or journal helps to bring structure and accountability to your practice.

     

    Meditate to sustain your Stoic practices

     

    Anyone who has tried meditation realizes just how much we do not control our own thoughts and emotions. They seemingly arise at will. However, we do control our actions. We can act no matter what our negative, self-defeating thoughts and our emotions are telling us. This is the road to freedom, to taking better control of your life. And yes, meditation does help, because it helps us identify and observe with equanimity our thoughts and emotions that seem to be whipping us around like a small boat in a storm. We can begin to sit quietly until the storm has passed, then, like a good Stoic, take positive action.

     

    To learn more about Stoic practices and how to practice Stoicism in your life today, check out our curated collection of the best books on Stoicism

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    Non-Attachment: Breaking The Four Categories Of Attachment – Part 2

    Non-Attachment: Breaking The Four Categories Of Attachment – Part 2

    The following is part two of a two-part piece on the four categories of attachment and how we can begin to foster non-attachment to alleviate suffering. Click here to read part one

    The third of the four categories of attachment: opinions and views

    The world is in a constant state of change. The essence of survival is the ability to adapt to one’s environment. Holding fixed views about a changing world is a bit like using an outdated map. Not only is it unwise, it runs counter to how we’re wired to survive. The greatest product of human evolution is the brain. But the brain didn’t evolve for nothing. It evolved to help us navigate a complex, diverse, and evolving environment. To hold fixed views, especially if they become outdated or invalid, is to stray off the middle path and become lost. 

    It is easy to find ourselves attached to certain beliefs. We inherit some from our parents, some trickle down to us from our culture, while others take root gradually, often without us even knowing it, from our repeated behaviors. 

    It’s perfectly normal to have beliefs and opinions. We need to have some distinction between what we believe to be true and what we believe to be false to navigate the world. It’s only when a change occurs in the environment, rendering one of our held beliefs invalid or irrelevant and when we fail to correct for this that we suffer due to our attachment to that belief. 

    There are two things we can do to promote non-attachment to ideas and opinions. First, we should know our values. Values, such as peace, health, compassion, empathy, and honesty, erode less easily than ideas. Then, with our values as our anchor, we can borrow from the scientific method. We don’t need to be doubtful or distrusting, but we can extend a healthy skepticism and curiosity. Scientists are not ashamed of being wrong. In fact, working to prove themselves wrong is part of the job.

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    practicing non-attachment

    Non-attachment & our beliefs

    Here are three probing questions you can ask yourself to place your beliefs under the microscope. 

    1. Is it important to me that others know I hold this belief? (We should not hold beliefs solely for the benefit or social acceptance of others.)
    2. Is it important to me that other people believe this as well? (The perceived need to popularize an idea may be an indication that you are overly attached to it.)
    3. Is it important that you’re right about the idea? (An idea is a construct that is separate and distinct from yourself. Needing to be right about it is a red flag indicating that you need to practice non-attachment and divorce your ego from the idea.)

    Non-attachment to ideas, thoughts, and opinions frees us to move more fluidly along with the current of our changing environment. This allows us to learn and grow, but ultimately it lets us open our eyes to experience the true beauty of life in all its wonder and mystery. 

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    The fourth of the four categories of attachment: permanent ego

    Buddhist teachings are very clear about the harms of attachment to the idea that not only are you a separate and distinct entity, but that what makes you ‘you’ doesn’t change. This is a hard one for most people to grasp at first. We have a name and it’s true that no two people are alike. We have our quirks, idiosyncrasies, hobbies, and preferences, which are unlike those of everyone else. This Buddhist teaching (the Stoics, too, warned against over-attachment to ego) aims not to tear down all that you love about your uniqueness. It’s not meant to foster confusion or aimlessness or lack of identity.

    Instead, the effort to understand our impermanent, interconnected nature drives us to discovery. It’s an expansion of boundaries. It allows us to mesh with our surroundings and connect with other people on a deeper level, because we are all fundamentally interconnected.

    The science of self

    This is not just woo woo, either. In his book No Self, No Problem, Chris Niebauer, Ph.D. draws upon his work in neuroscience to explain that much of what leads us to the sense of self is generated by the left-brain.

    The left-brain is the language center. It’s responsible for the voice we hear when we think, and one of its primary functions is the identification of patterns. Pattern recognition is useful for our survival. Realizing that certain food grows in certain areas at certain times, for example, is a positive survival mechanism. The thing to note here is that the food growing in those places at those times has nothing to do with us. In fact, it’s not a pattern at all. Patterns only exist in our mind. They are constructs of the mind. Nature is random. Much of our sense of self, too, is based on patterns we notice about ourselves. Furthermore, the brain often misinterprets patterns.

    This is not to say that we should discard our left-brain interpretation of ourselves or how it shapes the ego. This is an elegantly useful mechanism that has done very well for human survival. It is to say, however, that we should try to read between the lines of our experience and see the beautiful randomness of nature and of ourselves. We should cultivate mindfulness to experience life through the interpretation of the right-brain, which is involved in experiencing the world without attaching language and fabricated meaning to it.

    Not only is the sense of self a construct of meaning that we project onto the world, it’s also constantly changing. Similarly to how fixed beliefs hold us back against the backdrop of an ever-changing, random world, a rigid failure to embrace changes in the ego is also suboptimal. 

    non-attachment and mindfulness

    Case in point

    Consider two very different work scenarios to illustrate the inutility of attachment to self.

    Scenario 1: You have a creative task to perform that is an important deliverable for your job. You block out some time early in the morning when there will be no distractions. With a nice cup of coffee at your side and zero interruptions, you eventually find yourself in a flow state. The work just seems to pour out of you effortlessly. Time evaporates. Your vision tunnels in on the task with ultimate focus. Then, the task is complete. You’re pleased with the result.

    Scenario 2: Later that afternoon, you meet with your boss to present your work. She likes the work and sees the right intention therein. But, she tells you that it fails to meet one of the core objectives of the task. She provides valid reasons for the critique, and asks you to rework the piece. You’re hurt. You feel a little inadequate, and you look for ways to disagree, even though you know deep down that your boss is right.

    Let’s zoom out a bit to analyze these two scenarios a little more closely. For our analysis, let’s first establish that the person’s core motivation for doing the task in the first place was to satisfy the objective so that they can meet the expectations of their job. In the first situation, the person was able to enter into a state of flow because they weren’t distracted with doubt or any other construct of the ego. The right-brain was at work. They had an objective, they focused on it, and they even enjoyed the process. 

    Non-attachment equals freedom

    In the second situation, where their boss reviewed their work, they were hindered from meeting their objective because they interjected all kinds of constructs about the ego. If meeting the objective was the primary motivation and if the boss’ feedback was supportive of meeting the objective, then the best thing to do would have been to openly embrace the feedback and proceed to rework the piece. The objective did not change from the first scenario to the second, nor did the task change. Only the person’s failure to notice their attachment to their sense of a distinct and permanent self changed.

    I think we all know intellectually that attachment is harmful. Anyone who has or knows someone who has suffered from addiction knows this to be true. When our flights are delayed or when it rains on our picnic, we experience the harmful effects of attachment. We know it intellectually but perhaps not instinctively, because culture, family, and even biology are all factors that push us towards attachment. This is where the right effort of mindfulness comes into play. We can promote non-attachment, but not eliminate it entirely, through patient and persistent mindfulness practice.

    Mindfulness to promote non-attachment

    Mindfulness practice places a watchful eye on the relationship between sensory stimuli and our reactions to them. With awareness and reflection, we can see where our routines and traditions fail to serve us. We can practice non-attachment to our opinions and beliefs, not because it is a virtuous thing to do, but because it promotes learning and effectiveness. Finally, we can love ourselves and others more deeply if we can begin to remove the ‘I’ and the ‘me’ from our endeavors. The four categories of attachment promote non-attachment by giving us specific categories to focus on. It’s a bit like an athlete who has specific and categorical training protocols: cardio, strength, speed, precision, etc. It’s a framework that assists us in training and practice, but it’s up to us to put in the work. 

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    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. 

    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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    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.

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

    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.

    Memento mori life tracker

    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

    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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