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What is the most efficient meditation protocol to enhance learning and…

- - - - example sports study and program: Mindfulness and Acceptance Approaches in Sport Performance
        Marjorie Bernier
        
        Page 2: The two studies included herein discuss mindfulness and acceptance in sport performance. Based on exploratory interviews with elite swimmers, Study 1 showed that optimal performance, or “flow,” states reveal similar characteristics to mindfulness and acceptance states. In flow experiences, the elite swimmers described that they had been particularly mindful of their bodily sensations and accepted them. In Study 2, mindfulness and acceptance were integrated into a psychological skills training program for seven young elite golfers. The program, based on mindfulness and acceptance, contributed to performance enhancement in competition. Participants improved the efficacy of their routines by seeking more relevant internal and external information. The results of both studies cor- roborated those of previous studies dealing with mindfulness and acceptance in sport. Together, these studies enhance the applicability and efficacy of these approaches with athletic clientele.
        
        Page 4: Hayes and Wilson (1994) introduced Acceptance and Commitment Therapy (ACT). In contrast with other mindfulness-based therapies, ACT has been developed with its own basic research program in human language and cognition: Relational Frame Theory (Hayes, Strosahl, & Wilson, 1999). ACT is based on the assumption that human language naturally creates psychological suffering, as language itself becomes entangled with actual events, and therefore the language and/or events themselves are responded to as equivalent. The ACT approach combines mindfulness and acceptance skills to help clients develop a new relationship with difficult thoughts, feelings, and emotions, thereby enhancing their psychological health (Harris, 2006).
        
        4: By combining specific and relevant components from mindfulness and acceptance-based interventions, Gardner and Moore (2004, 2006, 2007) devel- oped a mindfulness- and acceptance-based intervention program for performance enhancement, called the Mindfulness-Acceptance-Commitment (MAC) approach. This manualized program emphasizes nonjudgmental attention to present realities and the development of the skill of self-regulated attention, which is linked with optimal performance.
        
        9: Contrary to the traditional psychological skills training paradigm, which teaches athletes how to fight or alter their negative cognitions, sensations, and emotions, the metaphors and exercises used in the present program sought to teach how to play golf while experiencing unpleasant or distracting thoughts. This method therefore targeted playing golf with unwanted thoughts to commit to each shot by focusing on the relevant object. This applied work was implemented during competition simulation, training sessions, and direct competitive situations.
- - - - Evidenziazione (arancione) - Pagina 10 · Posizione 197:
        What he meant is that if you want to liberate yourself from the parts of the mind that keep you from realizing true happiness , you have to first become aware of them , which can be unpleasant .
      - Why Buddhism is True, Page 12: the word sati , the word that’s translated as “ mindfulness . ” …The ancient Buddhist text known as The Four Foundations of Mindfulness —the closest thing there is to a Bible of Mindfulness —
      - Why Buddhism is True Pagina 10 · Posizione 195:
        Yongey Mingyur Rinpoche , a meditation teacher in the Tibetan Buddhist tradition , has said , “ Ultimately , happiness comes down to choosing between the discomfort of becoming aware of your mental afflictions and the discomfort of being ruled by them . ”
      - Why Buddhism is True- Pagina 8 · Posizione 163:
        In one seminal study , they took monkeys and monitored dopamine - generating neurons as drops of sweet juice fell onto the monkeys ’ tongues . Predictably , dopamine was released right after the juice touched the tongue . But then the monkeys were trained to expect drops of juice after a light turned on . As the trials proceeded , more and more of the dopamine came when the light turned on , and less and less came after the juice hit the tongue . We have no way of knowing for sure what it felt like to be one of those monkeys , but it would seem that , as time passed , there was more in the way of anticipating the pleasure that would come from the sweetness , yet less in the way of pleasure actually coming from the sweetness.I , †
      - Evidenziazione (arancione) - Pagina 20 · Posizione 336
        In mindfulness meditation as it’s typically taught , the point of focusing on your breath isn’t just to focus on your breath . It’s to stabilize your mind , to free it of its normal preoccupations so you can observe things that are happening in a clear , unhurried , less reactive way . And “ things that are happening ” emphatically includes things happening inside your mind .
      - ch: When Are Feelings Illusions: Evidenziazione (arancione) - Pagina 31 · Posizione 493: The Buddha said anger has a “ poisoned root and honeyed tip . ”
      - Evidenziazione (arancione) - Pagina 58 · Posizione 887
        anatta , or “ not - self . ”
      - Pagina 66: In one discourse , describing what happens after you take the not - self teaching seriously and abandon your attachment to the five aggregates , he says that consciousness itself is “ liberated . ” What’s more , as he describes the state of this liberated consciousness , he shifts almost seamlessly to describing the state of the person who has been liberated . He says of consciousness : “ By being liberated , it is steady ; by being steady , it is content ; by being content , he is not agitated . Being unagitated , he personally attains nirvana . ” Pagina 67: This discourse — the Buddha’s discourse on engagement — suggests an appealingly simple model : liberation consists of changing the relationship between your consciousness and the things you normally think of as its “ contents ” — your feelings , your thoughts , and so on . Once you realize that these things are “ not - self , ” the relationship of your consciousness to them becomes more like contemplation than engagement , and your consciousness is liberated . And the “ you ” that remains — the you that , in that first discourse on the not - self , the Buddha depicts as liberated — is this liberated consciousness …Pagina 68: be open to the radical possibility that your self , at the deepest level , is not at all what you’ve always thought of it as being .
      - Pagina 85 · Posizione 1294
        In one study , people who ranked high on an extroversion scale and people who ranked high on a neuroticism scale both kept diaries about their everyday emotional experiences . Later the extroverts recalled more positive experiences than they had in fact had , and the neurotics recalled more negative experiences than they had in fact had . This is proof that self - inflation , though the norm in our species , isn’t an iron law . But note that both kinds of people were wrong ; their particular personalities had steered them toward different kinds of illusions , but in both cases illusion is the operative word .
      - Another explanation/technique for non attachment to thoughts:
        Evidenziazione (giallo) - Pagina 110 · Posizione 1661: Goldstein’s seminal 1976 book , The Experience of Insight , makes him a good person to talk to about , well , the experience of insight . Once I pressed him to describe what it’s like to watch your thoughts with detachment ( or , as he prefers to put it , with nonattachment ) ….Goldstein said , ….to “ imagine that every thought that’s arising in your mind is coming from the person next to you . ” How would you be relating to these thoughts then ? His point was that you wouldn’t be identifying with them ... Pagina 111 · Posizione 1666 “ The thought itself is appearing and disappearing like a sound , but being identified with it is something we’re adding . ” I asked , “ So , then , in meditation there can be the sense that thoughts are just kind of coming out of nowhere , so to speak , almost like voices ? ” “ Yeah , ” he answered ….so I added , “ Although it’s not like you’re hearing things . . . literally ? ” “ Yeah , correct . ”……… He seemed to be saying that thoughts , which we normally think of as emanating from the conscious self , are actually directed toward what we think of as the conscious self , after which we embrace the thoughts as belonging to that self . This , in turn , seemed consistent with the idea that modules generate thoughts outside of consciousness and somehow inject them into consciousness . So I pressed the point . “ Let me see if I have this right .…..“ Correct . And they become a lot less active when we see them for what they are . When we’re not pulled into the drama of them . It’s sort of like going to the movies . We go to the movies and there’s a very absorbing story and we’re pulled into the story and we feel so many emotions . . . excited , afraid , in love . . . . And then we sit back and see these are just pixels of light projected on a screen . Everything we thought is happening is not really happening . It’s the same way with our thoughts . We get caught up in the story , in the drama of them , forgetting their essentially insubstantial nature . ”
    - - Page 472: Page Moreover, another assumption seems to be that present-moment awareness, viewed as another departure from ancient Indian Buddhism, prevents critical thinking and thereby supports obedient submission to exploitative conditions. Closer examination shows that expecting mindfulness teachers to stimulate political activism is not in keeping with relevant Buddhist antecedents......The belief that such mindful presence disables critical thinking appears to mistake the goal of the cultivation of mindfulness for the mere absence of thoughts.
      - Page 472: Mindfulness has become a commercialized product and as such has been taught, for example, to improve the combat skills of soldiers, a development that is rather prob- lematic from a Buddhist ethical perspective.
      - p. 473: early Buddhism (Anālayo 2012), is not insight into interdependence. The goal is rather to bring to cessation the specific conditions delineated in the teaching on dependent arising (Pāli paṭicca-samuppāda, Sanskrit pratītya-samutpāda, Chinese 因緣, Tibetan rten cing ’brel bar ’byung ba). The notion of a general interconnected- ness of phenomena appears to become prominent only with Buddhavataṃsaka/Huayan Buddhism (Schmithausen 1997), many centuries after the time when the Buddha lived.
        Although the idea of such interconnectedness has become popular in contemporary Buddhist circles in the West, the teachings of the historical Buddha are rather concerned with progress to individual awakening.
      - 474: A closer inspection of the instructions given in the Discourse on the Establishments of Mindfulness (Satipaṭṭhāna-sutta) and its parallels for the systematic cultivation of mindfulness brings to light that these are predominantly concerned with what hap- pens in the present moment (Anālayo 2019b). The same holds for instructions in the Discourse on Mindfulness of Breathing (Ānāpānasati-sutta) and its parallels (Anālayo 2019c). Clearly, an emphasis on the present moment in mindfulness practices is not a later innovation.
      - 475: In contrast, early Buddhist thought recognizes that some phenomena can last for quite some time as changing process- es, between the time of their arising and the occasion of their eventual passing away (AN 3.47 and EĀ 22.5; Anālayo 2013). From this viewpoint, the present moment can have considerable breadth, comprising in its purview both the re- cent past and the impending future.....from an early Buddhist perspective the notion of “time” can be considered as simply a conceptualization of the fact of change (Anālayo 2019f). This fact can be distinguished into three dimensions in the continuum of the flow of impermanent phenomena: what has changed (past), what is changing now (present), and what will change (future). The three periods of time that emerge in this way are entirely compatible with the notion of mindfully attending to what is changing now, in the present moment. Such an emphasis on the here and now can come in conjunc- tion with an openness to past and future,
      - MBSR on this matter, an explanation by its founder Jon Kabat-Zinn on the relation- ship of mindfulness to thinking can be consulted (Kabat-Zinn 1990/2013, p. 66), which proceeds as follows:
        It’s important to reiterate that letting go of our thoughts does not mean suppressing them. Many people hear it this way and make the mistake of thinking that medita- tion requires them to shut off their thinking or their feelings. They somehow hear the instructions as mean- ing that if they are thinking, that is “bad,” and that a “good meditation” is one in which there is little or no thinking ... mindfulness does not involve pushing thoughts away or walling yourself off from them to quiet your mind. We are not trying to stop our thoughts.
      - (Summary: Article is largely a response to Purser's criticism of MBSR)
    - - Presents Four Foundations of Mindfulness
        
        Contemplation of mind
        
        Aware of mind states for what they are -- Aware of a mind affected by delusion as a mind affected by delusion, aware of a mind affected by hate as a mind affected by hate etc. Or sitting Aware of the impermanent nature of the mind - it's arising and eventual vanishing.
        
        Contemplation of feelings
        
        Aware of feelings, accetping them for what they are, and/or observing their arising and/or vanishing.
        
        Contemplation of mind objects
        
        Contemplation of Mind Objects: understanding how the mind distorts and clings to objects of thought, and seeing those mind objects for what they are, distortion or clinging or lack of distortion or clinging. Described in the discourse in terms of the five hindrances and the five aggregates, six bases, seven factors of mindfulness and four noble truths.
        
        1: Contemplation of the Body
        
        Mindfulness of Breathing
        
        1: Aware of breathing and breathing length. Train by thinking "I breath out, tranquilizing the body formation"
        
        Contemplation of the body -- both its arising and its impermanence