{"id":4817,"date":"2021-08-21T12:44:59","date_gmt":"2021-08-21T10:44:59","guid":{"rendered":"https:\/\/aaanandha.com\/?p=4817"},"modified":"2021-08-19T08:40:12","modified_gmt":"2021-08-19T06:40:12","slug":"when-meditation-makes-you-generous-and-when-it-doesnt","status":"publish","type":"post","link":"https:\/\/aaanandha.com\/en\/relaxation-peace-and-wellness\/when-meditation-makes-you-generous-and-when-it-doesnt","title":{"rendered":"When Meditation Makes You Generous (and When It Doesn\u2019t)"},"content":{"rendered":"
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When Meditation Makes You Generous (and When It Doesn\u2019t)<\/h2><\/h3><\/span>
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Mindfulness developed in a communal culture\u2014so it might not have the same benefits for people who are more independent.<\/h3>\n<\/div>
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When Japanese chef Yoshihiro Murata travels, he brings water with him from Japan. He says this is the only way to make truly authentic dashi, the flavorful broth essential to Japanese cuisine. There\u2019s science to back him up: Water in Japan is notably softer\u2014which means it has fewer dissolved minerals\u2014than in many other parts of the world. So when Americas enjoy Japanese food, they arguably aren\u2019t getting quite the real thing.<\/p>\n

This phenomenon isn\u2019t limited to food. Taking something out of its geographic or cultural context often changes the thing itself.<\/p>\n

Take the word \u201cnamaste.\u201d In modern Hindi, it\u2019s simply a respectful greeting, the equivalent of a formal \u201chello\u201d appropriate for addressing one\u2019s elders. But in the U.S., its associations with yoga have led many people to believe that it\u2019s an inherently spiritual word.<\/p>\n

Another cultural tradition that has changed across time and place is the practice of mindfulness. Mindfulness is a nonjudgmental expansive awareness of one\u2019s experiences, often cultivated through meditation.<\/p>\n

A range of studies have found mindfulness to be beneficial for the people who practice it in a number of ways.<\/p>\n

However, very little research has examined its effects on societies, workplaces, and communities. As a social psychologist at the University at Buffalo, I wondered if the growing enthusiasm for mindfulness might be overlooking something important: the way practicing it might affect others.<\/p>\n<\/div>

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A booming market<\/h2>\n

In just the past few years, the mindfulness industry has exploded in the U.S. Current estimates put the U.S. meditation market\u2014which includes meditation classes, studios, and apps\u2014at approximately $1.2 billion. It\u2019s expected to grow to over $2 billion by 2022.<\/p>\n

Hospitals, schools, and even prisons are teaching and promoting mindfulness, while over 1 in 5 employers currently offer mindfulness training.<\/p>\n

The enthusiasm for mindfulness makes sense: Research shows mindfulness can reduce stress, increase self-esteem, and decrease symptoms of mental illness.<\/p>\n

Given these findings, it\u2019s easy to assume that mindfulness has few, if any, downsides. The employers and educators who promote it certainly seem to think so. Perhaps they hope that mindfulness won\u2019t just make people feel better, but that it will also make them be better. That is, maybe mindfulness can make people more generous, cooperative, or helpful\u2014all traits that tend to be desirable in employees or students.<\/p>\n

Mindfulness migrates<\/h2>\n

But in reality, there\u2019s good reason to doubt that mindfulness, as practiced in the U.S., would automatically lead to good outcomes.<\/p>\n

In fact, it may do the opposite.<\/p>\n

That\u2019s because it\u2019s been taken out of its context. Mindfulness developed as a part of Buddhism, where it\u2019s intimately tied up with Buddhist spiritual teachings and morality. Mindfulness in the U.S., on the other hand, is often taught and practiced in purely secular terms. It\u2019s frequently offered simply as a tool for focusing attention and improving well-being, a conception of mindfulness some critics have referred to as \u201cMcMindfulness.\u201d<\/p>\n

Not only that, mindfulness and Buddhism developed in Asian cultures in which the typical way in which people think about themselves differs from that in the U.S. Specifically, Americans tend to think of themselves most often in independent terms with \u201cI\u201d as their focus: \u201cwhat I want,\u201d \u201cwho I am.\u201d By contrast, people in Asian cultures more often think of themselves in interdependent terms with \u201cwe\u201d as their focus: \u201cwhat we want,\u201d \u201cwho we are.\u201d<\/p>\n

Cultural differences in how people think about themselves are subtle and easy to overlook\u2014sort of like different kinds of water. But just as those different kinds of water can change flavors when you cook, I wondered if different ways of thinking about the self might alter the effects of mindfulness.<\/p>\n

For interdependent-minded people, what if mindful attention to their own experiences might naturally include thinking about other people\u2014and make them more helpful or generous? And if this were the case, would it then be true that, for independent-minded people, mindful attention would spur them to focus more on their individual goals and desires, and therefore cause them to become more selfish?<\/p>\n<\/div>

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Testing the social effects<\/h2>\n

I floated these questions to my colleague at the University at Buffalo, Shira Gabriel<\/a>, because she\u2019s a recognized expert on independent versus interdependent ways of thinking about the self.<\/p>\n

She agreed that this was an interesting question, so we worked with our students Lauren Ministero, Carrie Morrison, and Esha Naidu to conduct a study in which we had 366 college students come into the lab\u2014this was before the COVID-19 pandemic\u2014and either engage in a brief mindfulness meditation or a control exercise that actually involved mind-wandering. We also measured the extent to which people thought of themselves in independent or interdependent terms. (It\u2019s important to note that, although cultural differences in thinking about the self are real, there is variability in this characteristic even within cultures.)<\/p>\n

At the end of the study, we asked people if they could help solicit donations for a charity by stuffing envelopes to send to potential donors.<\/p>\n

The results\u2014which have been accepted for publication in the journal Psychological Science<\/em>\u2014detail how, among relatively interdependent-minded individuals, the brief mindfulness meditation caused them to become more generous. Specifically, briefly engaging in a mindfulness exercise\u2014as opposed to mind-wandering\u2014appeared to increase how many envelopes interdependent-minded people stuffed by 17%. However, among relatively independent-minded individuals, mindfulness appeared to make them less generous with their time. This group of participants stuffed 15% fewer envelopes in the mindful condition than in the mind-wandering condition.<\/p>\n

In other words, the effects of mindfulness can be different for people depending on the way they think about themselves. This figurative \u201cwater\u201d can really change the recipe of mindfulness.<\/p>\n

Of course, water can be filtered, and, likewise, how people think about themselves is fluid: We\u2019re all capable of thinking about ourselves in both independent and interdependent ways at different times.<\/p>\n

In fact, there\u2019s a relatively simple way to get people to shift their thinking about themselves. As the researchers Marilynn Brewer and Wendi Gardner discovered, all you have to do is have them read a passage that is altered to have either a lot of \u201cI\u201d and \u201cme\u201d statements or a lot of \u201cwe\u201d and \u201cus\u201d statements, and ask people to identify all of the pronouns. Past research shows that this simple task reliably shifts people to think of themselves in more independent versus interdependent terms.<\/p>\n

Our research team wanted to see if this simple effect could also shift the effects of mindfulness on social behavior.<\/p>\n

With this in mind, we conducted one more study. This time, it was online due to the COVID-19 pandemic, but we used the same exercises.<\/p>\n

First, however, we had people complete the pronoun task mentioned above. Afterward, we asked people if they would volunteer to contact potential donors to a charity.<\/p>\n

Our results were striking: Engaging in a brief mindfulness exercise made people who identified \u201cI\/me\u201d words 33% less likely to volunteer, but it made those who identified \u201cwe\/us\u201d words 40% more likely to volunteer. In other words, just shifting how people thought of themselves in the moment\u2014filtering the water of self-related thoughts, if you will\u2014altered the effects of mindfulness on the behavior of many of the people who took part in this study.<\/p>\n

Attention as a tool<\/h2>\n

The take-home message? Mindfulness could lead to good social outcomes or bad ones, depending on context.<\/p>\n

In fact, the Buddhist monk Matthieu Ricard said as much when he wrote that even a sniper embodies a type of mindfulness. \u201cBare attention,\u201d he added, \u201cas consummate as it might be, is no more than a tool.\u201d Yes, it can cause a great deal of good. But it can also \u201ccause immense suffering.\u201d<\/p>\n

If practitioners strive to use mindfulness to reduce suffering, rather than increase it, it\u2019s important to ensure that people are also mindful of themselves as existing in relation with others.<\/p>\n

This \u201cwater\u201d may be the key ingredient for bringing out the full flavor of mindfulness.<\/p>\n

BY MICHAEL J. POULIN<\/a> | AUGUST 13, 2021<\/p>\n

This article was originally published on The Conversation<\/a>. Read the original article<\/a>.<\/em><\/p>\n<\/div>

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Thank you for your appreciation or curiosity regarding meditation practices. I am happy to meet you on Tuesday afternoons at 18h00 for some meditation practices at the Sal\u00e8ve Temple “\u200bShedrub Choekhor Ling”\u00a0<\/a>\u00a0or on Zoom<\/a> as well.
\nThe sessions are free of charge, donations can be done or shopping at the Monastery boutique.\ud83d\ude4f\ud83c\udffd<\/p>\n

Alexandre P\u00e8pe<\/p>\n<\/div>

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