[excerpted from, Developing a ‘Global Mind’ ©2023]

Our Big Question: What are the steps to develop a global perception?

On to our next stage of global mindedness. How well do you know the world?

There are 5 elements to a global perspective, and we’ve touched on aspects of these already. The first is a perspective consciousness, or an awareness that understanding the world depends almost entirely on one’s perspective – there are multiple distinct worldviews, and even more influences for each of them. This isn’t especially along cultural lines but can be influenced by a vast array of factors. It begs the question, then: what’s your own worldview, and what has influenced it? (This is a very complex question and no doubt a nuanced answer, but it bears consideration all the same.) Primarily, we begin with this mindset – that there are many (so many) different ways of viewing the world.

Next, we must develop a ‘state-of-the-planet awareness’ – knowledge of world conditions. This includes not only the challenges faced by the world today, which we’ll address in greater detail later on, but also its general conditions. And knowing that we’ve just gone through a 2-year global pandemic, with a great deal of economic and other instability and ongoing recovery, this area is more complex than ever. We aren’t aiming for expertise here – but we need at least a basic understanding of the current condition of our global community.

Our 3rd aspect, which we’ve been discussing all along, is cross-cultural awareness. This includes not only knowledge of but also respect for a diversity of ideas, values, and practices. We certainly can’t know all the world’s cultures in any detail – but we can obtain a basic level of knowledge, and continue to enhance that for the remainder of our lives.

The 4th element is a knowledge of global dynamics, or the key features of global systems. What’s the World Bank – and how does it differ from IMF? What are the major agencies of the UN, and the overarching purpose of each? What is the role of the International Court of Justice? And how do all these systems interact with one another? Again, we’re not aiming for expertise – but general awareness.

Finally, we need to gain knowledge of alternatives to the above global systems – an awareness of human choices. There are many. While those I’ve named are rather universally accepted, other systems exist; many people, for example, have been working to downplay capitalism in favor of other financial structures. A general knowledge of our viable alternatives is useful – in part so that we fully realize that the global community does have choices, and isn’t locked into its current methods of operation.

We can think of these 5 elements in this way: if you were at a social event with a hundred other self-identified ‘global citizens’, what foundational knowledge would you want to have in order to be able to converse with any of them? Then, for the rest of your life: continue to add to that.

There are also 5 key attributes of the globally minded individual. The first, and most important by a margin, is open-mindedness, which by now should be apparent. We don’t have to accept all ideas, values, beliefs, or customs, certainly not. But we must be open-minded enough to know that many such exist, and that they do hold value for others, whether on the basis of culture, religion, political identification, or otherwise. The global citizen is always open to learning, considering, and simply being aware that numerous ways of thinking and living exist beyond one’s own, and are valuable to someone.

Our second key attribute is an anticipation of complexity. Being globally minded, identifying – and engaging – as a citizen of the world, is hard work. There are no mental shortcuts. You can’t simply download an app for that. You can learn in stages, however, and allow yourself to change and grow in phases, too – in manageable parts, as it were. Begin with the basics, then add a bit more, and a bit more, and on you go. Accepting that this beautiful global community of ours is also immensely complex must be your intellectual starting point.

Resistance to stereotyping, and also to one’s cultural biases or ethnocentrism, is our 3rd key attribute and has already been thoroughly discussed. Our 4th such is empathy, or the ability to see through the viewpoint of another. As global citizens we’re continually putting ourselves in others’ shoes, looking out through their eyes, not adopting their perspective necessarily nor even perhaps valuing it, but simply making the attempt to see as they do. If you’re from the US or Canada, for example, each an enormous land mass with almost no neighboring countries and oceans on two sides, you might perceive the world very differently than someone anywhere in Europe, with numerous small countries of differing cultures and languages all within a few hours of one another, and different again from Arabia, or from East Asia, or South America, or Africa – each of which has its own vast array of nuances in the many countries therein. The attempt to see from another’s perspective is an essential attribute, then, for the global citizen.

Our 5th attribute is a resistance to overly identifying with one’s own group. This may seem obvious, but is rather challenging. We are, after all, a product of our own nation and culture, yet if our identification with same is too strong, we’ll find it difficult to avoid ethnocentrism, or see from another perspective, or engage with those from other cultures, or even to be open-minded. Rather, we’ll always have our own cultural bias as the ‘norm’ and make unconscious comparisons. Global mindedness doesn’t mean we give up our allegiance to our own ethnic and/or cultural identity, of course; it does mean, however, that we learn to wear it just a little bit more loosely.

We have 4 key areas of study, then, to gain a sufficient knowledge base in order to develop our global awareness. One is of those global systems, as mentioned, and to clarify, we need to become aware of international bodies and processes in areas economic, political, ecological, and technical. Global issues and challenges is another area, including peace and security, development, environment, and human rights.

A basic knowledge of human values, beyond specific cultural concepts of same, such as equality, justice, and liberty, is our third area of study; the Universal Declaration of Human Rights, earlier mentioned, is a good starting point. And finally, we need a basic knowledge of global history, especially in the evolution of human values, development of global systems, and origins of global issues and problems – in other words, background for each of the other 3 areas.

Major focal points of those global issues include the climate crisis, of course, and also economic challenges around the world, especially as we all work to recover from the impact of the pandemic. Awareness of those countries currently engaged in war or other conflict, and the cause in each case, such as can be known, is also important. The concept of smart cities, and smart solutions, in our increasingly technological world, is another key area. A good starting point would be the UN Sustainable Development Goals, 17 key areas of focus with many subcategories, and you can find a great deal of information on the SDG website.

There are 6 steps you can take, then, to increase your perspective of the world. The first is more of a mindset: think beyond your own culture. Sounds simple, but not surprisingly, a majority of the world’s people focus primarily on their own nation and culture. Secondly, as we’ve been discussing, learn about other cultures and more deeply about your own – including, how they compare and contrast. While this may seem an enormous task, our digital environment makes it easier – and, we’re not attempting to learn each culture one-by-one, but some key ways to understand across cultures. See our next chapter, and the Intercultural Competency book in this series, for details.

The third step is to immerse yourself in a culture other than your own. If you have the opportunity to live abroad even for a short time, this is ideal; if you don’t, then try to find a way to do so within your country’s borders. You could regularly spend time in a Chinatown, for example, or other neighborhood in which the ethnic group differs from yours. The fourth step mirrors this: teach others about your culture. This not only helps them to develop their own global mindedness and cross-cultural awareness; it also will help you to clarify the details of your native culture in your own mind. This can be one-to-one, either in person or online; meet with a new immigrant, or volunteer at an immigrant help center, for example.

Our 5th step is to share your experiences, as you develop your global perspective, with your friends, family, coworkers or other students. This also contributes to their increased global awareness, and in sharing it with them, it will strengthen your own experience for you. And in our 6th step, we return to a mindset shift: recognize the interconnectedness of our world. We can say this, and think we mean it – but as you learn more about other places, people, and cultures, and as you learn about global systems as well as global challenges, and world history, you’ll increasingly develop your awareness of this principle.

From an entirely different perspective, if you’re already a meditator or can learn basic meditation techniques, spend some time meditating on universal interconnectedness of humanity. I assure you, the experience will be profound.

EXERCISES:

• Discussion or Contemplation: How perceptive of the world am I currently?
• Writing or Recording: Steps I can take now to increase my global perception
• Further Reading: 5 Ways to Develop a Global Mindset

[Excerpted from, 9 Keys to Ritual for Self-Care: Transpersonal Psychology ©2023]

In our 4th key, we apply ritual to the realm of the ancestors.

Many cultures and religions have ways of honoring and remembering their dead. This provides the living with a deep sense of rootedness and continuity, as we consider the countless blood ancestors who have gone before us; according to one model, ancestor-descendent relationship has promoted altruism and cooperation among family groups across cultures, thereby serving a greater purpose for humanity (Clark & Coe, 2021). As we saw in our previous key, ancestor rituals help us in processing our grief, by turning our focus toward consolation of the dead, and in resolving our death anxiety, by acknowledging that we, too, will one day join the ancestors and become one of them. It gives us a sense of being ‘eldered’, no matter what our own age, as the ancestors are always there, watching over us. Most of all, in the human existential loneliness, it helps us to understand deeply that we are never alone – that ‘10,000’ ancestors walk with us at any given time.

There are also several ways to conceptualize ‘ancestors’, as found across cultures and religions. Beyond blood or genetic ancestry, we think of ‘the mighty dead’ or ‘potent dead’, ancestors of spirit who are not related to us but either impacted us personally or made great contribution to humanity. In many cultures, ancestors of land or of place represent another interpretation, those who lived before in the place or land where I now live. And finally, we find traditions for ancestors of hearth – another place concept of ancestors, those who lived in my home before I have and are now deceased, or archetypally, the very concept of home.

Some further view deities as ancestors, particularly true in shamanic traditions which consider their many gods as having once been in human form and as ancestors of all those who worship them. (Shamans even view their magical or sacred regalia as ‘ancestors’, communicating with them and storing them when not in use on a special altar in either the shaman’s home or local shrine.)

So how can we use ritual to facilitate ancestor veneration?

In my morning opening and evening closing rituals mentioned earlier, I include ‘ancestors of blood and spirit, land and hearth’. I have shrines set up for each in my home – photos and objects of family on the ancestors of blood shrine, along with candles, offerings, and more; nature objects found locally on the land ancestors shrine, and so on, including a small glass of water on each which I maintain as a regular offering.

At the dark moon each month I create a ritual to ancestors – of late, an especially receptive one; I lay an altar to them collectively, large black candle and frankincense resin burning, food and wine offerings. After preparation and opening, a calling and stating of purpose followed by induction of altered state of consciousness, I sit in an easy chair nearby, gaze with soft focus into the candle’s flame, and state aloud: “I’m listening.” Staying in this state for a while, insights arise, which I reflect upon following the ritual’s end.

I’m now contemplating, as I will soon enter elderhood as mentioned, how I want to prepare to become a good ancestor – and expect my ancestral rituals to become ever more poignant as I age.

Ancestor veneration is extremely important in Northeast Asia (Luyao, 2022), where I lived for the better part of 2 decades, and indeed, throughout the Asian continent; China and India place especially high priority on the ancestral realm, directly associating self-transcendence with relationship to one’s ancestors (Choi et al., 2022). It’s also embedded in traditions across Africa (Ushe, 2022) where they’re typically connected to sacred place and sought for mystical experience (Mahohoma & Gundani, 2020), and among other indigenous peoples the world over. Modern pagans in Europe and North America often include ancestral rituals in their practice as well (Uzzell, 2018), while Robinson (2021) has proposed that blood ancestor research itself, such as genealogy work or visiting historic family sites, be viewed as sacred ritual.

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Exercises:

For clarity: do you wish to acknowledge ancestors of blood, spirit, land, and/or hearth? One, or all?

For ancestors of blood: do you know your genealogy? Or at least, back 3-4 generations (all family lines)? Consider what you’ve inherited from them, what they’ve experienced (as you know), including timelines – did they live through a war, for example?

For ancestors of spirit: who has helped to shape you? Who has been significant to your profession, personal and/or cultural development, spirituality? To your society, to all of humanity? Consider their contributions, how this has affected you and/or the world – and what you’d like to ask or learn from them.

For ancestors of land: what do you know about the land / nature nearest your home? Learn more – about the trees, plants, animals, birds that live there. Know it intimately. What relationship can you cultivate? How can you care for this land on which you live?

And, for ancestors of hearth: do you know anything about previous occupants of your home? Can you feel the essence, the ‘spirit’, of the home? What relationship can you build – with your home, its core essence, how you feel about living there, the archetype of ‘home’ and all that means to you? How can you honor this?

Consider creating an ancestral shrine, which you maintain in some simple, daily – even  interactive – way.

Hold a monthly or regular ritual for and with your ancestors. Design your ritual (including some method to alter consciousness, and visualization / guided imagery as appropriate), prepare as needed, imagine it from start to finish – and afterward, reflect in some way and integrate into your daily life – as always.

The simplest form, yet often profound, as described earlier: create your atmosphere, sit comfortably, quiet your mind, think of your ancestors, and state aloud: “I’m listening.” Continue to sit quietly for a period of time, maintain focus, see what insight arises. When the ritual comes to its natural end, close your ritual and reflect.

This form can be used for a variety of ancestral rituals: with all ancestors, with the archetype of ‘ancestor’, for each category (blood, spirit, land, hearth) individually. If you have individual blood ancestors whom you’d like to honor, consider holding your ritual on their death day, as in a range of traditions worldwide; far from morbid, this is the day on which they entered the ancestral realm: a graduation.

Honor; listen; be eldered; be grateful.

References:

Choi SH, McClintock CHY, Lau E et al. (2022). The impact of perceived relationship to ancestors on the association between self-transcendence and psychopathology: A cross-cultural examination. Transcultural Psychiatry 0(0). https://doi.org/10.1177/13634615211049072

Clark KJ and Coe K (2021). The interdependence of ancestors and their descendants. Religion, Brain & Behavior 11:3, 281-293. https://doi.org/10.1080/2153599X.2021.1922494

Luyao Z (2022). The Practice and Function of Ancestor Worship in Chinese Society. Praxis, Folks’ Beliefs, and Rituals: Explorations in the Anthropology of Religion, 48-56. https://doi.org/10.9734/bpi/mono/978-93-5547-925-9/CH5

Mahohoma T and Gundani PH (2020). Experiencing the Sacred. Studia Historiae Ecclesiasticae 46:1. https://doi.org/10.25159/2412-4265/3363

Robinson R (2021). Pilgrimage and Purpose: Ancestor Research as Sacred Practice in a Secular Age. Genealogy 5:4, 90. https://doi.org/10.3390/genealogy5040090

Ushe UM (2022). God, Divinities and Ancestors in African Traditional Religious Thought. An African Journal of Arts and Humanities 3. https://doi.org/10.4018/978-1-7998-4595-9.ch002

Uzzell JS (2018). Gods, Wights, and Ancestors: The varieties of pagan religious experience at ancient sacred sites. Journal for the Study of Religious Experience 4:1, 64-80.

[Excerpted from, 9 Keys to Mystical Experience: Transpersonal Psychology ©2023]

Meditation has long been known for its mystical properties.

A practice emerging from Buddhism to secular settings, meditation is widely utilized today in a myriad of forms. It’s a clear alteration of consciousness with explicit goals of insight and self-transcendence; how much more mystical can we get?

We do well to clarify: meditation has been a part of Hinduism throughout its 4+ millennia, from which Buddhism emerged some 2500 years ago. Those who practice yoga, from the Ayurveda medical tradition based on Hindu principles, are likely to have encountered meditation in that context. Transcendental Meditation [TM], also based in Hinduism, is one of the most well-known forms in the ‘western’ world since the 1950s, while mindfulness meditation was introduced as a secular practice approximately 25 years later. Buddhist meditation has a primary focus of self-transcendence and enlightenment, while Hindu forms of meditation are engaged much like prayer, as a means to access and achieve union with the divine. Both are surely mystical in orientation.

In quieting the mind, and either holding a singular focus or none at all for an ‘empty mind’ instead, we naturally enter an altered state of consciousness. In this liminal state, with a focus of insight (noesis), interconnectedness, nonattachment, ego attenuation or even dissolution, and transcendence to expand ever outward in union with the cosmos, meditation has all the features of mystical experience (Stapleton et al., 2022). In quieting the conscious mind, we access the personal unconscious; in transcending the ego and experiencing interconnectedness, we access the collective unconscious. As such, meditation, supported by parallel practices of chanting and of extended silence as well as various methods of breathwork, provides a powerful pathway to the unconscious.

Experienced meditators tend toward unity and oneness with all, or ego dissolution and self-transcendence (Van Lente & Hogan, 2020). They have a greater tendency toward both peak experiences and lucid dreams, while the intense absorption and focus on nonduality overlap closely with features of mystical experience (Garcia-Campayo et al., 2022). Mindfulness meditation in particular has decentering or nonattachment as its overarching goal, a stepping away from the self in order to gain a broader perspective, and is aligned with ego dissolution or self-transcendence (Hanley et al., 2020).

Participants in a month-long insight-oriented meditation retreat, who were already experienced meditators, reported non-ordinary sensory or perceptive experiences, strong emotional release, and profound insights (Zanesco et al., 2023). Specifically identified aspects of mystical experience included noesis, sacredness, internal unity, and transcendence; results were significant when compared to a group of experienced meditators who were not on retreat and thus less intensely engaged in meditation.

In a survey study of chanting practices conducted by Perry et al. (2022), 436 participants across 32 countries reported phenomena of flow states, mindfulness, mind-wandering, and mystical experience. Intentionality and engagement were predictive for altered states of consciousness, while a call-and-response style of chanting was most associated with mystical experience.

Meditation can be used in various ways beyond the mental quieting and focus that are at its core. We see it in guided imagery, in which, in a meditative altered state, we are guided on a journey – by another person present or on audio recording, or by our own prerecorded voice. We also use it in visualization, an inner journey taken without auditory stimulation but by our own imagination. We can meditate while focusing solely on our breathing; we can engage in contemplative rather than introspective meditation, in which we give ourselves a specific idea or concept, as in Zen Buddhism. The mandala is used in Hindu as well as Buddhist styles of meditation, often personally created beforehand. We can engage in moving forms of meditation, such as yoga, tai chi, or one of our own devising, typically for the purpose of engendering creativity. And much more.

All forms alter the state of consciousness. All can result in mystical experience.

But how do we facilitate this?

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Exercises:

The basic approach to introspective meditation is one of sitting comfortably, quieting the mind, and minimizing distractions; maintain focus on slow and steady breathing, acknowledging whatever thoughts or feelings arise and then letting them fade away, while you maintain and adjust your focus as needed. Reflect on the experience in some way afterward.

Experienced meditators are known to access mystical experience more easily than others, so a regular practice of meditation will aid you in your mystical quest. In order to specifically facilitate this phenomenon, prepare your meditation; engage first in intensive journaling, brainstorming / mind-mapping, or contemplative exercise, on the sole topic of mystical experience, the mystical realm, or a specific type of mystical experience such as ego dissolution, oceanic boundlessness, universal interconnectedness, or other. Engage in meditation immediately after this priming exercise, keep your focus on your steady breathing and the same topic – and see where it takes you.

Moving meditation is also helpful. Following the same pattern as above, meditate while rocking or swaying your body, or whirling as the Sufis do (but only if you’re practiced at this and not prone to dizziness!). Meditation in the late night hours, or between dawn and sunrise (depending on whether you’re a lark or an owl), is another approach.

You can also meditate using visualization, such as a golden sphere hovering before you, or the spirit-entities you seek in your mystical quest. If you use guided imagery with your meditation, you can find a script you like or write your own but be sure to record it in your own voice which, for accessing your unconscious, is much more powerful than the voice of another.

References:

Garcia-Campayo J, Hijar-Aguinaga R, Barceló-Soler A, et al. (2022). Examining the Relation Between Practicing Meditation and Having Peak Experiences and Lucid Dreams: A Cross-Sectional Study. Frontiers in Psychology 13:858745. https://doi.org/10.3389/fpsyg.2022.858745

Hanley AW, Dorjee D, and Garland EL (2020). Mindfulness training encourages self-transcendent states via decentering. Psychology of Consciousness: Theory, Research, and Practice. https://doi.org/10.1037/cns0000262

Perry G, Polito V, Sankaran N et al. (2022). How Chanting Relates to Cognitive Function, Altered States and Quality of Life. Brain Sciences 12:11:1456. https://doi.org/10.3390/brainsci12111456

Stapleton P, Church D, Baumann O et al. (2022). EcoMeditation Modifies Brain Resting State Network Activity. Innovations in Clinical Neuroscience 19:7-9, 61-70. https://pubmed.ncbi.nlm.nih.gov/36204165/

Van Lente E and Hogan MJ (2020). Understanding the Nature of Oneness Experience in Meditators Using Collective Intelligence Methods. Frontiers in Psychology 11:2092. https://doi.org/10.3389/fpsyg.2020.02092

Zanesco AP, King BG, Conklin QA et al. (2023). The Occurrence of Psychologically Profound, Meaningful, and Mystical Experiences During a Month-Long Meditation Retreat. Mindfulness 14, 606-621. https://doi.org/10.1007/s12671-023-02076-w

[excerpted from, 9 Keys to Meaning-Making: Transpersonal Psychology ©2023]

Our 4th key, is mindfulness.

Mindfulness embraces both noetic and somatic intelligences, the former of which includes meditation, an important element of the mindfulness practice. The trait, state, and practice of mindfulness, because it is each of these, can provide clear access to presence of meaning.

A core practice of Buddhism, mindfulness was first introduced to the scientific community through transpersonal psychology research as earlier mentioned. The transpersonal field maintains a strong interest in a wide range of spiritual and religious traditions as they relate to the human experience, and if they can contribute to psychology and lead to mystical experience, all the better; Buddhism and mindfulness have all that and more. In fact, there is a Buddhist psychology tradition, strongly focused on mindfulness practice.

We’ve now heard so much about mindfulness, widely applied in education, sports, business, and more. It’s also closely associated with gratitude, and with compassion. Yet, what is it, and in particular for our purpose, how does it relate to the construction of personal meaning?

Mindfulness refers to the ability to be fully present and engaged, without distraction. In short, it’s a practice of focusing and noticing, while not attaching. It engages deliberate attention, in a focus on the details of life and of self, noticing as much as possible. Nonattachment is primarily in regard to our emotions and also disturbing thoughts; we notice them as they arise, and with practice, we let them drift on by again as a cloud, without any need to hold onto them.

In our noticing, life becomes infinitely richer; we take nothing for granted, explore various states of consciousness and a detailed knowledge of our physical bodies, begin to appreciate as much as possible including life itself, feel ever-increasing compassion toward self and others, savor each moment as precious and meaningful, and experience time stretching into infinity as we become time-affluent. In our nonattachment, we find ourselves far more mentally and emotionally stable and comfortable, in a perpetual state of balance and harmony.

Couple all that with a myriad of health benefits both physiological and psychological, stress reduction and resilience, general wellbeing, and life satisfaction (Creswell et al., 2019; Dutta et al., 2022; Galante et al., 2021; Liu et al., 2021). And who doesn’t want all that?

It’s precisely the careful attention paid to one’s life, and valuing of those moments and details, that provide a richness of meaning. In noticing our lives, we can more easily identify sources of meaning, connectedness, compassion, our own bodies, nature, and so much more – and life itself becomes the ultimate source of meaning.

The Mindfulness-to-Meaning model (Garland et al., 2015; Hanley et al., 2021) suggests that mindfulness enhances our cognitive flexibility for coping with negative and savoring positive experiences, thereby strengthening our capability for meaning construction and life engagement. In the past several years this model has been applied to a wide array of research, such as post-traumatic growth (Williams et al., 2021), addiction and chronic pain treatment (Garland & Fredrickson, 2019), and more.

Mindfulness has been identified as a mediator between loneliness and presence of meaning (Borawski et al., 2021). It is also a means to the ‘quiet ego’ or ego attenuation (Liu et al., 2021; Shi & He, 2020), our upcoming 6th key. Ultimately, mindfulness can lead to self-transcendence or ego dissolution (Hanley et al., 2020), which we will look at in our final key to meaning.

A study by Klussman et al. (2020) found that presence of meaning, more than the search for meaning, is increased by mindfulness; this may well be because the practice of mindfulness enables us to find meaning in the everyday experience, and we become immersed in a life of meaning. These researchers further demonstrated that self-connection is a predictor of mindfulness-facilitated meaningfulness, and suggested that mindfulness could therefore serve as a strengthener of self-connection. Self-connection has been described by Klussman et al. (2022) as having 3 components: an awareness of oneself, an acceptance of oneself based on this awareness, and an alignment of one’s behavior with this awareness. In a related study, Hanley et al. (2021) found the search for meaning is facilitated by mindfulness via positive reappraisal, or finding meaning in negative events as an attempt at coping and resilience; they further demonstrated that mindfulness resulted in a myriad of adaptive processes, with long-lasting effects.

Chu and Mak (2020), in a review of 22 studies, demonstrated a clear effect of mindfulness on presence of meaning, mediated specifically by mindfulness techniques of decentering, authentic self-awareness, and attention to positive experience. Decentering, a term used in Mindfulness-Based Cognitive Therapy, is defined as a shift in awareness away from one’s mental activity and to an objective and non-judgmental stance (Kessel et al., 2016) – the nonattachment as described.

The evidence is clear, the research ongoing. By all means, let’s embrace mindfulness!

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Exercises:

Begin your day with mindful waking. As you awaken, take a moment to notice the rested condition of your body and mind, to review any dreams you may recall, and to acknowledge the sunrise of a new day. As you arise and go about your morning routine, try to do so mindfully: notice the details of your shower, how it feels to splash cold water on your face, the simple joy in stretching your body, every delicious aspect of your breakfast. Consider the meaning in these acts of nurturing your physical health and wellbeing, in your compassion toward your body.

Mindful eating is an activity in itself. It’s a widespread trend to dine while engaging in electronic entertainment, social media, the news – but mindful dining means putting all devices away, TV off, even conversation to a minimum, and paying attention to your food and the act of eating. Notice not only flavors but textures, colors, and other qualities of the food, and the nourishment of your body. Consider the meaning of nourishment as you do, and all the sources of nourishment in your life.

Mindful walking, especially in a busy area, is another such exercise. Match your pace to your breathing at whatever is comfortable to you – typically, 3-4 steps to one inhalation or exhalation (slow and deliberate breathing!). As you maintain this steady, breath-led pace, consider the meaning of equilibrium – how you can maintain your inner sense of balance and harmony no matter how busy the outer world. Be the eye of the storm.

Immerse yourself in nature weekly, taking a long walk or, if this isn’t possible for you, sitting in a natural environment for a substantial period of time. Notice as much detail of the natural world around you as possible; sense yourself as part of nature, resonate with it, and consider the environment as a powerful source of meaning.

Engage in mindfulness meditation. Sit comfortably, eyes closed, distractions minimized; pay attention to your slow and even breathing. As thoughts or feelings arise, greet them and then send them on their way, refocusing on your breathing. Afterward, reflect.

Another mindfulness meditation is the body scan. In a similar meditative state, shift your focus from your breathing to either your toes or crown – your choice! – and keep your focus there for a moment, just noticing, then moving slowly, one body part at a time, over the course of your body until complete. Later, reflect on this experience.

The Loving Kindness Meditation, drawn from Buddhism, focuses on compassion. Begin in the same manner as above; when in a calm and balanced state, begin by focusing on self-compassion, moving slowly through 4 additional stages: compassion for someone close to you, then someone about whom you are neutral, then on to someone you find difficult, and finally, compassion for all sentient beings – and perhaps outward to the cosmos itself.

Keep a mindfulness journal, in which you reflect on your experiences and insights, connecting them to the presence of meaning in your life.

References:

Borawski D, Siudak A, Pawelec A, Rozpara B, and Zawada M (2021). The interplay between loneliness, mindfulness, and presence of meaning: Does search for meaning matter? Personality and Individual Differences 172:110580. https://doi.org/10.1016/j.paid.2020.110580

Chu STW and Mak WWS (2020). How Mindfulness Enhances Meaning in Life: A Meta-Analysis of Correlational Studies and Randomized Controlled Trials. Mindfulness 11, 177-193. https://doi.org/10.1007/s12671-019-01258-9

Creswell JD, Lindsay EK, Villalba DK, and Chin B (2019). Mindfulness training and physical health: mechanisms and outcomes. Psychosomatic Medicine 81:3, 224. https://doi.org/10.1097%2FPSY.0000000000000675

Dutta A, Kalita D, and Vaiphei SD (2022). Effects of Mindfulness on Psychological Well-being: A Scoping Review. International Journal For Multidisciplinary Research 4:4. https://doi.org/10/gqr49d

Galante J, Friedrich C, Dawson AF et al. (2021). Mindfulness-based programmes for mental health promotion in adults in nonclinical settings: A systematic review and meta-analysis of randomised controlled trials. PLoS Medicine 18:1, e1003481. https://doi.org/10.1371/journal.pmed.1003481

Garland EL, Farb NA, Goldin PR, and Fredrickson BL (2015). Mindfulness broadens awareness and builds eudaimonic meaning: A process model of mindful positive emotion regulation. Psychological Inquiry 26:4, 293-314. https://doi.org/10.1080/1047840X.2015.1064294

Garland EL and Fredrickson BL (2019). Positive psychological states in the arc from mindfulness to self-transcendence: Extensions of the Mindfulness-to-Meaning Theory and applications to addiction and chronic pain treatment. Current Opinion in Psychology 28, 184-191. https://doi.org/10.1016/j.copsyc.2019.01.004

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