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There are many choices for you in the tea aisle. I like to ask people, “How many different tea plants do you think exist?” Most people give me a pretty big number. But all tea comes from the camellia sinensis plant.
Any drinks that don’t come from that bushy plant are a tisane or herbal “tea” such as chamomile, mint, rooibos and others. It’s not tea. But let’s not be too snobby about it. Tisanes have their own value.
I drink coffee most mornings and switch over to lower caffeine teas after midday, and then to herbals in the evening.
White, Green, Oolong, Yellow, Black and Pu-erh teas all come from the varieties and cultivars of the camellia sinensis plant. The type and style of tea and its flavor comes from where it is grown (soil, climate) and how it is processed.
Tea has a caffeine in varying amounts depending on that processing. You would think that if a cup of tea could do something to your brain, a cup of strong coffee could do more. But it’s not the caffeine.
Tea contains L-theanine which is an amino acid that promotes mental acuity. That L-theanine along with caffeine creates a sense of “mindful awareness.”
Can we get L-theanine from other sources? It turns out there are very few: a single species of mushroom, and guayusa (a holly species that is sometimes used as a tisane).
Researchers have found that shade-grown teas like the Japanese green tea Gyokuro have higher concentrations of L-theanine because the amino acid is not converted into polyphenols as much as tea leaves that are exposed to full sun.
It is no surprise that monks have been drinking tea for thousands of years. They may not have known that it promoted awareness and alertness, but they probably learned that it helped them get through long periods of meditation.
The caffeine and L-theanine combo is a brain hack that is unique to a drink of tea.
What the L-theanine amino acid does is increase alpha brain wave activity. That promotes relaxation and caffeine is a stimulant. It is an interesting combination. The effects of caffeine are moderated by L-theanine.
Studies have also shown that there are added benefits to tea: increased creativity, increased performance under stress, improved learning and concentration, decreased anxiety, improved ability to multi-task and reduced task-induced fatigue.
That is a lot to get from a cup of tea.
Pebble meditation is a technique to introduce children to the calming practice of meditation. It was developed by Zen master, best selling author, and Nobel Peace Prize nominee, Thich Nhat Hanh. In A Handful of Quiet: Happiness in Four Pebbles and A Pebble for Your Pocket, he offers illustrated guides for children and parents.
It can be practiced alone or with a group or family and can help relieve stress, increase concentration, encourage gratitude and help children deal with difficult emotions.
A very simplified how-to of the process:
- A participant places four pebbles on the ground next to him or her.
- At three sounds of a bell, each person picks up the first pebble and says, “Breathing in, I see myself as a flower. Breathing out, I feel fresh. Flower, fresh.” Breathe together quietly for three in and out breaths.
- The next pebble is for “Breathing in I see myself as a mountain, breathing out, I feel solid. Mountain, solid.
- Pebble 3’s recitation is “Breathing in I see myself as still, clear water, breathing out, I reflect things as they really are. Clear water, reflecting.”
- And the fourth pebble has us saying “Breathing in I see myself as space, breathing out, I feel free. Space, free.”
- End with three sounds of the bell.
This technique is not only for children. I would compare my own use of a grief stone to this practice. In some workshops, participants may find pebbles that can represent people in their lives and use that pebble when they breathe in and out and feel connection to that person.
There are pebble meditations that focus on specific areas of growth. For example, using the six paramitas, or six perfected realizations, are the elements that help us cross from suffering to liberation. The six are generosity, diligence, mindfulness trainings, inclusiveness, meditation and understanding.
Another pebble meditation uses the three jewels (Buddha, Dharma, and Sangha), another uses the Four Immeasurables (loving kindness, compassion, joy and equanimity).
Some people write words on the stones and use them on a regular basis.
What is there about the physicality of a pebble that helps one connect to a particular idea?
Here, Thich Nhat Hanh’s meditation is presented by Plum Village brother Thay Phap Huu.
(From the DVD, “Mindful Living Every Day,” an orientation to the Plum Village practice of mindful living, available at Parallax Press
Have you already given up on a new year’s resolution? Do you think you could handle an 8-week plan to rebuild your brain?
Mediation and mindfulness training has been proven again and again to not only make people feel better but more recently shown to make actual changes in your brain.
An eight-week mindfulness meditation program appears to make measurable changes in brain regions associated with memory, sense of self, empathy, and stress.
A study conducted by a Harvard affiliated team out of Massachusetts General Hospital (MGH) shows some tangible effects of meditation on human brain structure.
Using MRI scans, they found “massive changes” in brain gray matter. The participants didn’t just “feel better” but showed changes in brain structure that create the associated sustained boosts in positive and relaxed feelings. On of those changes is a thickening of the cerebral cortex. That is the area responsible for attention and emotional integration.
How long did they meditate? It’s not the 5 or 10 minute break you sometimes read about, but it’s also not hours or a weekend of meditation. An average of 27 minutes of a daily practice of mindfulness exercises stimulated a significant boost in gray matter density.
That density is focused on the hippocampus which is associated with self-awareness, compassion, and introspection. There was also decreased gray matter density in the amygdala. That might sound like a bad thing, unless you know that the amygdala is the area of the brain known to be instrumental in regulating anxiety and stress responses.
The control group of non-meditators did not have any changes occur in either region of the brain, so the simple passage of time was not a factor.
The one story that gets repeated over and over in the past 50 years is that there is far more brain plasticity – the changeable (or “plastic”) ability of the brain to change -into adulthood than was previously believed. You can teach old dogs new tricks.
As a teacher, applying what you learn is one of my top goals for my students. It’s also a goal that I have in my non-academic life. I have written here about several of my attempts at a daily practice. The most successful one may be the poetry practice I was able to do 365 times in 2014.
But, if you say “daily practice” I think many people think of something religious or spiritual. Hopefully, they don’t think of daily habits – such as getting a coffee at the local shop on the way to work.
When I was more serious about my meditation practice, it became important to me that the practice moved into some actions in my life. The idea of meditating peacefully on some hilltop or is some tranquil Zen monastery is very appealing. But it also seems very self-indulgent.
Buddhism is generally not taught in America as a religion. Buddhist teachings are offered in a very practical, nonreligious way, and students of any – or no – religious background can benefit from learning them and putting them into practice.
When i stumbled upon the European Institute of Applied Buddhism in Germany, that’s what I was thinking about. EIAB has a mission to not only offer training but also “methods for using Buddha’s teachings to relieve suffering and promote happiness and peace in ourselves, our families, our communities and in the world. ”
The institute operates under Zen Master Thich Nhat Hanh, the world-renowned meditation teacher, scholar and writer, and Dharma teachers in the Plum Village tradition.
Of course, many people apply Buddhist teachings as a way to release tensions of the body, reduce stress and pain. Moving that into the lives of others makes the practice more powerful. Students in a monastic community profit from the collective energy of mindfulness and concentration and being surrounded by a harmonious community who wish to apply mindfulness into their daily lives. But can that community be made even wider.
I tried yoga twice, but it didn’t work for me. It does work for many others as a practice.
In a post about Yoga from the Heart by Seane Corn, she talks about a concept of “body prayer” where she applies her yoga practice to her humanitarian efforts. (Here’s a video excerpt of her demonstrating the movement of “body prayer”)
Meditation and yoga classes are offered in corporate centers, churches, hospitals, schools and storefront and formal fitness centers. It may seem new and hip but it is a 5,000-year-old spiritual practice even if it is being blended with technology, modern medical science and with other religious and philosophical perspectives.
I did send my daily poems out into the world. The idea that there was some audience for them was important motivation for continuing. I had responses to the poems via comments, emails and some live conversations with friends and a few people I met through the poems. That was small compared to the way some practices change lives. Something for all of us to consider.
The headline was sensationalized, as most headlines, tweets and Facebook posts are these days, and reads “Harvard Unveils MRI Study Proving Meditation Literally Rebuilds The Brain’s Gray Matter In 8 Weeks.”
An 8 week rebuild sounds great. As does “lose 10 pounds in 2 weeks” and “earn $1000 a week at home by surfing the Internet.” So, I’m skeptical. But it has that Harvard piece of credibility, so I read on.
Test subjects taking part in an 8-week program of mindfulness meditation showed results that astonished even the most experienced neuroscientists at Harvard University. The study was led by a Harvard-affiliated team of researchers based at Massachusetts General Hospital, and the team’s MRI scans documented for the very first time in medical history how meditation produced massive changes inside the brain’s gray matter.
Not really even hardcore meditation but 27 minutes a day of mindfulness exercises was “all it took to stimulate a major increase in gray matter density in the hippocampus, the part of the brain associated with self-awareness, compassion, and introspection.”
And the participants self-reported a reduction in stress that “correlated with decreased gray-matter density in the amygdala, which is known to play an important role in anxiety and stress. None of these changes were seen in the control group, indicating that they had not resulted merely from the passage of time.”
Sine I already do some meditation and mindfulness activities almost every day, I suppose I’ve already reaped the benefits as much as possible. Still, the past few weeks have been very stressful and the next month or so looks to be even more so. I guess that being more mindful of my mindfulness and having a daily practice for more than a half hour might be even better. And a hourlong walk in the woods seems to do a lot of good.
Do you sometimes feel the need to center yourself? If so, what does that mean?
It is a term I have encountered in a number of situations including meditation, including both in a religious and spiritual sense.
A plain old dictionary definition of “to center” would tell you it means to have something as a major concern or theme, as in “the book centers around how people interact with nature.” Synonyms include to focus, concentrate, pivot, hinge, or revolve.
We even use the scientific term “center of gravity” (or more accurately the center of mass) is that unique point where the weighted relative position of the distributed mass sums to zero. The body is balanced around the center.
If I asked you to be still, close your eyes and “find your center,” what would you do? Possibly you would become more conscious of your body, your breath and the tension in your muscles. Without any training, you would be meditating.
There are books that combine this centering concept with other less spiritual practices, as in Centering in Pottery, Poetry, and the Person.
When I first encountered meditation, through investigating Zen Buddhism, I was given the book Zen Flesh Zen Bones. It is a one volume collection of four original sources for Zen: Zen Stories, The Gateless Gate, Bulls, and Centering Together. That last book shows you that this concept of finding your center is a key part of Zen practice.
The book contains many centering practices and you can find many of them on websites too.
Some of these sources will remind you that “Zen is nothing new, neither is it anything old. Long before Buddha was born the search was on in India, as the present work shows. Long after man has forgotten such words as Zen and Buddha, satori and koan, China and Japan and America – still the search will go on, still Zen will be seen even in flower, and grass-blade, before the sun.”
If you have participated in a meditation class (or if you just watch a ten-minute meditation video online), the introductory portion is generally a kind of centering exercise.
If you move from spiritual to religious practice, you will encounter centering prayer. This is a method of silent prayer that is very contemplative. It is often described as prayer that is both a relationship with God and a discipline to foster that relationship.
Father Thomas Keating has been a key figure in the centering prayer movement since the 1970s. It is not a new practice and it has roots in Christian history. I took a life-changing religion and literature course in college that exposed me to the Desert Fathers and Mothers to The Cloud of Unknowing, St John of the Cross, and St Teresa of Avila.
Religious groups are careful not to allow centering prayer to cross over into a version of New-Age spirituality.
Many religions encourage a kind of “centering prayer.” Catholics are advised to meditate in some form daily — such as on the rosary, or on Scripture (lectio divina). This practice makes use of a “sacred word” which might sound similar to using a mantra to others.
Mantra (a Sanskrit word meaning a sacred utterance, word, or phrase) is believed by some to have psychological and spiritual power. A mantra may not even be syntactic nor have any literal meaning. The spiritual value of a mantra comes when it is made audible, visible or present in thought.
Earliest mantras were composed in Vedic times by Hindus in India, and those are at least 3000 years old. Now they are found in Hinduism, Buddhism, Jainism and Sikhism and similar hymns or chants are found in Zoroastrianism, Taoism, Christianity and elsewhere.
Thomas Keating emphasizes that centering prayer is not an exercise in concentrating, or focusing one’s attention on something such as a mantra. Rather, it is concerned with intention and to “consent to God’s presence and action during the time of prayer.”
Centering prayer is not meant to replace other kinds of prayer. It is the opening of your whole being. I the sense of prayer, opening to God, but in other spiritual practices it might be opening to the Ultimate Mystery, a life force, energy or the universe.
Keating is a monk in the Cistercian Order in the Benedictine tradition. He has written many books, including the best-selling Open Mind, Open Heart. He lives at St. Benedict’s Monastery in Snowmass, Colorado where he established a program of 10-Day Centering Prayer retreats, which are now held world-wide.
I’m not sure he would be happy with the definition that Centering Prayer is a form of “Christian” transcendental meditation, but he has presented the Centering Prayer method and its related mystical theology to workshops of non-Christians. He has also used it as a kind of therapy and has written a book on centering prayer and the twelve steps.
I used to teach classes in using a map and compass. One of the first things you teach in the field is orienting a map. You position it so that North is actually pointing north. When you orient a map and know where you are on the map, you can look in a certain direction and see a real landmark and find it on the map. You find your place in the world. For me, it always felt like a kind of centering.
I also like the idea of using triangulation. That is the process of pinpointing the location of something by taking bearings to it from two remote points and find where the lines intersect on a map. Without knowing where you are, you find your place by looking at your relationship to known things.
If you knew how to use it,
then starting anywhere,
turning any direction,
you could check,
find your bearings,
tell where you came from,
know where you were going.
If you knew when you entered these woods
where you wanted to be
at the end of this journey,
it would have taken you there.
If you knew how to use it.
If you knew when you entered.
If you knew where you wanted to be.