brain effects of compassion
Francisco Varela again shifted the debate toward the vision of neuroscience outlined yesterday by Richard Davidson.
"There is a very interesting aspect of the practice of compassion in which one puts in the place of others using the imagination to evoke an emotion that at first, it may be somewhat artificial, but eventually just taking too familiar. There is increasing evidence that perception and imagination are two closely related mental functions. Of course, we can differentiate, but there is a large overlap between mental image and perception of a given situation.
Consequently, one can learn to use their imagination to change its own physiological functioning. And this is something that is based on recent findings in neuroscience that show the plasticity of the nervous system. Let one example: Recently, coaches have developed techniques for summer training skiers imagine that they are making down a slope. This is a method that has very specific results because, when you finally get the skis, is improving pa-tent of performance. The same applies also to the cultivation of compassion.
- Do not put anything that effective relief, "I suggested then, the presence of a neuronal change? Neurologically speaking, sustained exercise just establishing a habit that modifies brain circuitry to achieve the desired objective, fairness or compassion, for example, eventually became a reality. And, knowing that their research was, in this regard, highly relevant, Richie asked directly: "Is this how it works?
-Sr "said Richie. The comments made by Matthieu about the other day were very clear. When we undertake this kind of practice we are generating an estimate of compassion or other positive emotions, but the continued practice just making it a state of mind and even temperament, at which time pa-tent is that changing a part of our brain has completed a state become relatively permanent.
Franciscocited, then the discovery that musical training extends certain brain regions or, in other words, to practice the violin increases both the number and connectivity of the cells involved in musical performance. " And that comment Richie encouraged to expose the Dalai Lama a study on London taxi drivers. He had just been published in the journal Nature. "
"Recent research has shown that brain regions responsible for spatial orientation of the taxi drivers were clearly strengthened after the first six months of driving through the streets of London. The Dalai Lama
recalled, then, some traditional Buddhist texts that describe the progressive stages of the domain of the meditation practice that had to do with this kind of explanation. It all starts with superficial intellectual understanding of words and their meaning, for example, compassion. Sustained reflection allows that understanding will deepen until the person just intellectually mastering the concept and can apply it successfully through the meditative exercise. It is therefore possible that at the beginning, the evocation of compassion requires a deliberate effort and is experienced as something a little artificial, but as far as the practice matures, compassion just feels natural and spontaneous without any effort.
These stages are the stages of understanding or wisdom derived from listening, reflection and meditation, "he concluded.
"That familiarity and lack of effort, said the Dalai Lama Francisco then also show that our body has undergone a genuine transformation neurological, a transformation that has made us different people. This is how the familiarity ends up causing permanent changes in the structure of our brain.
-Buddhist tradition then added Jinpa illustrates this familiarization with the metaphor of water poured into water then it is impossible to separate.
cultivation of kindness
-Mark has pointed out a point that I think is very important "I said, is that the first learning is the simplest, while the subsequent learning-relearning requires much more effort. Is it possible to teach children to establish for the first time these patterns of neuronal connections? Perhaps Mark could tell us about the interaction between this type of early learning and development of brain regions involved in emotion regulation with which we spoke Richie. I refer, of course, the prefrontal cortex, amygdala and hippocampus, as you said, are the most susceptible to learning and experience.
-Many "began Mark the research on frontal lobe development during early and middle childhood. I still do not understand very well the results of these experiments, but it happens here what happens when they start to develop in the brain self-control and the use of language to talk about yourself. It is then put up all these brain mechanisms.
Consider some examples. Last night I received an email from a teacher with whom we started working on the adaptation of our methods in children aged three and a half to four years. The teacher, who works with poor children in a Head Start program, just show them the story the turtle. As I said, last week visited the home of three of them, and, without exception, all parents said their children were spontaneously turtle at home, as if it were something natural. "One mother went so far as to say that some day when I was very nervous, her three and a half years he proposed" to make the turtle!
seem very appropriate your comments, Dan, and I think it has much to do with what Matthew has told us about the culture of kindness. He said the Tibetan culture is very concerned about not even kill a fly, something that, frankly, not very common in the United States.
-only moments ago, His Holiness has made a tangible demonstration of that attitude, I said then, referring to a situation where he had been involved with the Dalai Lama that illustrated perfectly spontaneous compassion. The fact is that, during his speech, warned that a tiny insect was crawling on the arm of his chair. Then he paused, leaned over to look at him, pushed him gently from a tap with a fold of his clothes and then bent down to see where he had fallen. Noting that he was still in the chair, took him gently, while Thupten Jinpa was translating his words, and passed the young monk who was with him, who took over the garden and set him free.
"I was afraid," said then the Dalai Lama, with his characteristic smile and accumulating inadvertently crush an unnecessary negative karma. The insect had a broken leg and did not seem to be in very good condition, so I took care of it no harm. "But today I'm in a good mood because, otherwise ...! "He joked, slapping on the arm of his chair as if crushed by the insect, sparking joyous laughter of all present.
I think it was Owen who followed, said that when people are in good humor, is more altruistic. You just made us a practical demonstration, and then was His Holiness who laughed.
"When this attitude becomes a temperament you're always in good humor," added Richie.
- How can we, then, "I asked, educate children so they are always cheerful and behave as it did His Holiness?
"Sometimes Mark then said," teachers tell a story about two brothers, one of whom was always happy, while the other was not ever. One Christmas morning, both received their gifts and went to play with them to their room. Was never satisfied that he had a new computer, a lot of games and a small robot, but when his father asked him if he was happy, he replied: "No. You wake up the jealousy of other children, the batteries will run out and I will to buy new ones, etcetera. "
The other had received only manure from horses, playing happily, and when his father asked, "Why are you so happy?", He replied: "'Cause somewhere there must be a horse!" , is very interesting, "he concluded Mark-that children develop a positive attitude and optimistic, an attitude, moreover, very important for Buddhism.
Countering cruelty
"The first act of cruelty, then Paul said, directing our attention to the learning of negative behavior is the most difficult. But the accumulation of cruelty just changing brain function and becoming a temper. From that moment, you behave cruelly without reservation or remorse. And unfortunately, this happens more often than would be desirable. What
we do when we find someone that has already been installed on the cruelty and does not hesitate to use it against you or anyone else? How could that person away from the cruelty?
"That depends on the context," the Dalai Lama. In any particular situation one has to wonder if you can do something or not. The first thing you should consider, theoretically at least it is if you think there is any possibility of peaceful means. In this case, for example, might appeal to reason to discourage that person.
Let me get back for a moment, in the Buddhist perspective. There are four forms of activity lighted where you can engage a bodhisattva. The first is the peace, in which you try to defuse a specific situation by appealing to the word, reason, kindness, and so on. In the event that this alternative does not work, you should use the second option, which is a little harder and involves giving something to the person-knowledge or something tangible to cause some expansion and serve to channel things again .
If this alternative does not work, we can then move to the third option, which involves the use of the domain or the power to subdue a person, group, country, etcetera. And, in situations where even this is possible, may be appealed even violence. One of the forty-six secondary bodhisattva precepts commit you to use even when the situation so requires, the use of force mobilized by altruism. There is therefore an angry kind of compassion that can be violent and that, theoretically speaking, is permissible if it arises from compassion.
In practice, however, that kind of action is very difficult and is only justified where there is no other way to transform the conduct of the cruel. We should not forget that violence begets violence and that after that we made it easy for things to us out of hand. Is much better to wait and see what happens. Perhaps, in these circumstances, it is sufficient with a prayer or a mantra, and if none of this works, maybe we should even raise his voice, "he added with a smile.
These are the alternatives available to the Bodhisattva who is still on the road and had to resort to trial and error, without knowing in advance exactly what is best for each situation. The Buddha, however, do not have to move through trial and error because they know immediately and with certainty what to do. But none of us, "he warned yet reached that level and we are still far from" way the bodhisattva.
- Did Paul asked cruelty is more difficult for someone who exudes goodness?
"Yes, speaking at least in a very general sense," said the Dalai Lama. With some frequency I quote a phrase from Bodhicaryavatam, that is much easier to culture of generosity that the patience or tolerance. After all, all have many more chances to show our generosity (because everyone is willing to accept our gifts) who exercise patience and tolerance (which can only be cultivated when we encounter adversity, with an enemy and cruelty).
The author of that book, Shantideva, encourages himself and his readers by saying something like that when we notice the presence of any cruelty, we should respond with fierce (the joy of facing a challenge), because it gives us the opportunity to cultivate patience, an opportunity that, as we have said, is not very common. When you do not inflict harm to others is less likely to inflict damage to himself and the more he is in this way, the fewer enemies.
"One day, the venerable Kusalacitto then intervened, commenting on a story from the Pali sutras, the Buddha met a horse trainer and asked: "How do you teach the horses?"
"I divided the horses into three types," said the trainer. The first type are those who learn faster, are horses that are set to run with only teach them the whip. The horses of the second type, however, only run when tested several times the taste of the whip. The horses of the third type are the most difficult because, more than the whip, are lying impassively.
- "What makes these last?" "He then asked the Buddha, to which the trainer replied: "With them not worth your time."
The Buddha concluded that story saying the same thing happens with humans. Some people can be trained and others not, and can only help those whom their previous karma permitting.
Richie Davidson said, then, some studies seem to suggest the possibility of helping some cases apparently even given up, such as criminal psychopaths:
"In the United States have conducted several scientific studies with psychopaths in prison for acts of extreme cruelty. Psychopaths are characterized by focusing so much attention on things they want-the object of his desire that they are unable to repair the negative consequences of their actions.
researchBut I am talking to has shown that, if they are taught to develop patience and take a break, can become aware of possible negative consequences of their actions and experience a marked improvement. And the tests in this respect with those convicted of murder show that this improvement does not take long. This suggests the possible existence of methods that we have not seen consistently, but that would be worth trying, even in populations as brutish and difficult as we have discussed.
Antidotes of cruelty: empathy and loving serenity
Matthieu again, then Paul's question about how best to relate to the person cruel and said
"One needs two hands to clap and are also required to fight two opponents. If you do not want, it's impossible to fight with him. I know it is difficult to judge in books and biographies, but there are many stories of Tibetan meditators and hermits who met up with bandits and wild animals. It seems that when a bandit is someone very calm and friendly, just winding down his aggressiveness, as when we take cold water in a pan of boiling water. There are many stories of this kind and not all of them must be mere fabrications.
- Does your work has suggested the existence Jeanne Tsai asked Paul of facial expressions or body postures able to disarm a person aggressive?
She thought for a moment, Paul said he did not remember anything.
"I said that people are not sensitive to cruel suffering and fear of others, as if the depersonalized. It would therefore make them feel they are dealing with human beings. Consider that those who behave cruelly say they feel the pain of others. But more surprising is that, on the other hand, may even be good parents. Thus, brain plasticity also has a downside, because you may end up learning not to look at people as such.
"The torturers research with dictatorial regimes in Latin America and Greece," I said then, recalling some studies have shown that the executioners had to go through a long and methodical process of indoctrination. That process begins robbing their victims of any human quality, and considering them as the very embodiment of evil. The first step, then, is desensitized to the point of not considering the other person as a human being or, as Paul said in depersonalized. Then commit acts that at the beginning, are very unpleasant, but just as Numbing repetition. And, obviously, that process is not without its brain correlates.
"All of you, Matthieu returned from another perspective know the story of child soldiers in Africa who are forced to kill someone to break their resistance to the exercise of violence. We also have heard stories of ordinary people who were forced to work in concentration camps. Many they said, the first day, not left to mourn, but, after a few weeks, ended anesthetized to the suffering of others.
"We can also mention the story," I said, illustrating the path that leads from the lack of empathy to the cruelty of man imprisoned in a California prison for killing his grandparents, his mother and five girls who were studying at the University of California. When, on one occasion, my brother was interviewed for a research project and asked: "How could you do that? Do not feel compassion for their victims perhaps? "Replied with complete indifference, "Of course not. Do you think that, having seen his suffering, he could commit such an atrocity. " The key, therefore, seemed to reside in their cruelty to feel nothing for their victims.
"I think, concluded that the early teaching of empathy is very important for the program we are talking about, if only as a vaccine to prevent the emergence of cruelty later in life. The Dalai Lama
focused, then your attention on the cultivation of empathy. His answer threw light on one of the reasons used to expand the debate to include animals and led him to be so solicitous of the small insect that was discovered in his chair.
-One way to develop empathy, "he said, is to pay attention to small sentient beings like ants and insects. We must recognize that they also want to find happiness, experience the pleasure and freedom from suffering. Should therefore start paying attention to insects and empathize with them, then move to and including reptiles and go on to other animals, up to encompass human beings who refuse to acknowledge that even insects try to achieve pleasure and avoid pain are often also ignore and be indifferent to the suffering of a bird, a dog and even human. This insensitivity leads us to dismiss the pain of others and concerned only for what hurts us.
sensitivity to pain and suffering of animals "said the Dalai Lama refines our sensibilities and develop our empathy for humans. Some Buddhist expression states that all beings have been "our mothers." It is therefore important how we relate to other living things. "And all this has much to see," interjected Mark-to the problems that plague the West. In the town where habit, for example, the school closed the first day it is open season for everyone, including children can go hunting. The ideas, therefore we are discussing, would face direct opposition from about 40 percent of men in the rural area where I live.
"And the same can be said about fishing," said the Dalai Lama.
"I wonder what may be the best way to address this conflict of values," remarked Mark.
"It is almost inconceivable," said the Dalai Lama suggests that, at some point, may be prohibited sport hunting, or fishing around the world.
Owenagain, then, to my initial question about the cultivation of positive emotions and said
"Today I am more convinced than I was the first day, when we talk about ethics with His Holiness. Emotions are a small piece of the puzzle that helps us become good people, to lead a decent life and raise children compassionate, kind and nonviolent. In this sense, the work that Mark has given us it seems of paramount importance. We talked about plasticity and how we can teach the adults like us to change, and we all agreed that not easy. True English proverb states that it is possible to teach new tricks to an old dog, but I think it is literally true. In either case, however, it seems very promising type of intervention mentioned by Mark.
I made a list of some of the main strengths and wholesome mental states, including notably the righteousness (or justice), love (or charity), patience, compassion, generosity, gratitude, tolerance , courage, honesty and self-knowledge. We must also take into account principles such as stating that one should treat others as you want to be treated and acknowledge that any human being worth as much as oneself. The things that Mark has been speaking this morning allow that even the youngest can enjoy a more positive life. Somehow, we are dealing with moral philosophy and aim to promote a secular ethic. The Dalai Lama
nodded, but even so, as he said later he felt a certain reserve to outline proposals on moral grounds, because many people who are suspicious of everything that awakens moral resonance. It is true that some people are attracted to these kinds of questions, but the fact remains that this is a very small group, and that the vast majority dismisses all these issues as a luxury and an unnecessary nuisance. And strive to be a person of integrity does not look as cool as, say, the same efforts in becoming a healthy person.
would be more appropriate for the formulation of our proposals in terms of need, since no one refuses to be healthy or happy. The reason that many people have been oriented towards yoga is not based both in its spiritual benefits, including its positive effects on health. Therefore, we should outline our breeding program of positive emotions in terms of health and happiness.
should not, therefore, to mention moral, ethical or religious grounds, but should provide evidence and scientific analysis of the best ways to cultivate positive emotions and reduce the destructive effect. The Dalai Lama wanted to avoid having our analysis clearly have a bias that would restrict its applicability Buddhist. His goal aims to reach as many people as possible, because we are all equally at the mercy of destructive emotions and all therefore need to increase awareness of them.
Owen wrote again the focus of our dialogue to one of the findings outlined in the presentation of Jeanne Tsai, in particular, to the data to support the disproportionate sense of self-esteem tend to demonstrate that individualistic cultures. Then said
"I'd like to present some data something disturbing about the typically Western individualism. The philosophy maintains a historical controversy surrounding the relationship between virtue and happiness, and I told the first day that everyone seemed to agree that the virtuous person is happy, or, to put it another way, true happiness is derived from the virtue.
Promoting mental health is a very interesting contribution to this secular controversy. Consider that none of the many and varied criteria used by psychologists and psychiatrists to identify mental health pays less attention to goodness. On the contrary, one of the hallmarks of mental health in which everyone seems to agree is the proper understanding of oneself and the world. In other words, as the West defines a mentally healthy person as one that is not subject to deception, that is, the person who sees things as they are.
It turns out that U.S. studies to show that those who get a higher score on the questionnaires to determine the degree of happiness and respect for others, are the ones who delude themselves, that is, those who engage in what sometimes called "positive illusions" and, consequently, there are serious doubt that things go as well as they say. Many Americans, for example, they believe what they think they and their loved ones is much better than what others think, as being more intelligent. For this reason, they tend to evaluate their performance more positively, when interpreting a given piece of music or to give a lecture, for example that of others.
"Maybe the Europeans would not quite agree with this point, then the Dalai Lama said, laughing softly.
"Except in France, pointed Richie, along with the joke. "That is the view quickly replied Francisco that many Europeans have of America.
"But I'll tell you a couple of discoveries," continued Owen with a seriousness which did nothing but cause more laughter, highlighted by several investigations in the United States. Suppose Richie, Paul, Francis and I wrote an article together, and when finally released, we all welcome and we agree that our participation was unfair. But that, after six months, someone asks Richie what their level of cooperation, and he has no qualms in saying that was 33 percent ... and the same would happen if I asked Paul, Francis or me. And that the more time goes on, more selfish seems to become our perception, so that, twenty years later, is that we all remember having made 75 percent of the work.
But, "continued Owen Americans supposedly happy and well adjusted often also incur other errors. Suppose a person is told that the likelihood of American women suffering from breast cancer is one in nine. Despite this, however, when you ask any American moderately happy the likelihood of contracting breast cancer usually respond something like, "Very low" ... and so do accidents Automobile and any other diseases. And, even when they know intellectually what the normal rates, that kind of people underestimate the likelihood of having such eventualities. "And I must say that more realistic estimates, at least among Americans - are made by the moderately depressed!
As noted this morning, Jeanne-Owen concluded in his presentation of the cultural determinants of self, culture, United States exaggerates the importance of self-esteem and keeps us from seeing things as they are. At the meeting we held last December, Jeanne showed me the results of recent research conducted in Japan, according to which the Japanese also are considered the happiest and most virtuous, but without incurring the excessive optimism of Americans.
-Buddhism, the Dalai Lama pointed out then does not consider self-esteem as a virtue or as an absolute good. From our perspective, people who have self-esteem are likely to fall disproportionately on the mental distress of arrogance, in which case recommend the use of an antidote to offset the inflation. If, however, lacked self-esteem would invite him to take some form of discursive meditation focused on the priceless value of human life and Buddha nature, that is, the essentially light of his conscience, which contributes very positively to increase the feeling of self worth.
As I said, self-esteem, "he continued," is not an absolute good and thus, one must develop to the extent fair and balanced. It must be said that excessive self-esteem, in turn, encourages unrealistic expectations and makes us more vulnerable to disillusionment and disappointment. Is a string.
should also point out, "said Richie then another of the conclusions of such research is that the more positive emotions are involved, Chances are that the individual falls prey to the illusion. But this correlation is not perfect and there is a small percentage of people who have a high rate without incurring positive emotions, however, the illusion. I think that the latter are the most might be interested, because they are people that show a moderate degree of self-esteem without losing, therefore, clear perception of things.
"What really matters," said Matthieu then returning to the Tibetan spiritual practice, is the cultivation of humility. If you ask a scholar what he knows will say, 'I know nothing. " There are times when this attitude creates situations somewhat shocking as, for example, during a visit by two great scholars of Tibet Khyentse Rinpoche, one of the great masters of last century, to his monastery in Nepal. When asked one of them to impart some education, said: "I know nothing" and then, taking for granted the humility of the other replied, "And this either."
Then it was time for tea break that the Dalai Lama took the opportunity to chat with Mark, inviting "him or any of its employees, one of the meetings annually held in Dharamsala Tibetan teachers to educate them in the methods social and emotional learning.
What is health?
After the tea break, the atmosphere among the participants took more distended, and dialogues, which were previously more formal and were directed mainly towards the Dalai Lama, were replaced, two by the interaction direct and spontaneous.
- How do you combine "I began asking a question that someone had outlined during the interruption, what you said Jeanne this morning with what Mark has told us then? What do you think would be the best way to apply these findings to the school environment or adults in ways that acknowledge and respect cultural differences? Mark has indicated that children who apply this program, they are told that we should not reject any emotion but it seems that from the Buddhist perspective, this is not true, a tangible example, in my view, the cultural differences that exist in the assessment of emotions. What should we do then, to respect these differences?
"Really," said Mark, "is that, for now, I do not know. The typical American and European idea of \u200b\u200bthe common interest express emotions, for example, can be very valid in our culture, but not necessarily so in others. And we must recognize that, somehow, all these programs are an artificial palliative disharmony.
However I believe that everything we said this morning, the notion of self, the need to become aware of our own moods and the importance of planning and use of intelligence is of universal application and in the event of any cultural differences will be slight differences only.
In PATHS, for example, assumes a different child each day the task of helping the teacher, spend with him, helping with the lesson, holding images, and so on. At the end of the day, the child receives the appreciation for the work. In this case, the teacher can say something like: "Today has really helped me," You were very kind "or, simply," You've been very nice shoes. " Then the child selects a pair of students and praised them publicly. Finally, all these compliments are recorded in writing and sent to the parents so that they add the odd served more.
I think this is a very American idea and, therefore can not be transplanted without most Eastern cultures, there is no doubt that heighten the sense of importance. It is a practice that we performed in Holland, England and the United States with very positive results, as enthusiastic parents, who do not hesitate to hang the card in a conspicuous place and say something like: "For order to hear something positive about my son. This makes him as happy as us. " But it is very possible that the same idea is embarrassing, or even provoke counterproductive results, in other cultures.
"I remember in high school graduation ceremony," said then Jeanne Tsai, illustrating the case with a personal anecdote, the director was calling us one by one and listing our talents and achievements, so that when they were on stage, Euro-American all my friends seemed to glow, smiling at the audience when the director noted that excelled in math, or thought to go to this or that university.
When my turn came and the director began to emphasize my skills, I stood staring at his feet. I had been taught to be humble, and that was what he was doing. Then I realized that my colleagues would think I looked down because I was rather sad and proud at that moment, I raised eyes and began to smile. But then they told me they did not understand my behavior, another example of cultural differences. The Dalai Lama
then rubbed his head and smiled in silence.
"In my opinion," said Mark putting into perspective the notion of cultural differences, even if it is only secondary differences, would do well to take them into account if we develop a program of universal application.
As American educator, Mark was very sensitive to issues related to cultural diversity. But when he had to implement its program to other cultures like the Netherlands or the United Kingdom, example, found that many of them disapproved of some methods as "too American" arguing that in their culture, would not have the same effect. In such cases, Mark encouraged them to tailor programs to their respective cultures though, when he returned months later, he would discover that they were implemented as it was originally made and which, nevertheless, seemed to have the same effect, something that was welcoming the Dalai Lama's insistence on the universality of human experience not only an ethical sense, but also eminently practical.
Praise , friendly and effective learning
In addition to dialogue, someone suggested to Mark the possibility, that today over PATHS integrated into your program does not focus on praising both secondary issues relating to personal appearance by example, as to recognize and properly honor the altruistic behavior, ie, things that the child may have done to help others.
"I think a very interesting," and try to include it in the program.
"Praise" suggested then the Dalai Lama is a very effective method to change some behaviors. To increase confidence children should not point out the mistakes as well say something like: "You are smart and will be perfectly capable of correcting this or that."
This comment surprised Mark, who believed that the Dalai Lama disapprove the compliments as a way to increase children's self-importance, inflated ego, or at least, focus too much attention to itself. But Mark found that the Dalai Lama was well aware of the need for children to develop a healthy confidence in themselves and also feel properly valued their efforts.
"When a trainer working with circus animals, whether lions, tigers and even whales "said the Dalai Lama, stressing the importance of positive reinforcement, not rely so much on punishment and positive reinforcement. The real strength of human beings is both physically and mentally, and therefore the most appropriate way to change people is to resort to kindness. So, praise helps your child feel happy and enthusiastic ... although I must say that I have much experience in this regard, because I have not even spent a day with a child-is very likely that in this case, end up pulling the ears! He laughed, imitating the gesture.
- Remember the turtle! -Advised.
"There is a Tibetan expression that says:" If you're angry, bite your knuckles, "he joked back, crossing his arms and" doing the turtle. "
"There are many scientific studies," added Richie to support the efficacy of positive reinforcement. And the reward promotes retention of learning much more than punishment.
-Another study thirty years ago in the same line-thirds Paul then emphasized that, when the teacher smiles while in class, students remember better what he says when he does not smile. For Therefore, as His Holiness has said, the cultivation of kindness should occur in a context equally friendly. I think this is another universal application data.
-destructive emotions, "I added, referring to other research appear to interfere with the ability to perceive and understand the information, explaining that disturbed children have problems learning. For this reason, the introduction of such programs in the school environment contributes very positively to that educators can more effectively fulfill its mission. In this sense, the assessments made programs such as Mark has shown that after one year or two, clearly improve the academic performance of students.
As I said then, this discovery was very interesting for the Dalai Lama. In his view, learning should serve to bridge the gap between perception and reality. After this philosophical view is based the notion that it is our ignorance and inability to perceive reality as it is one that impedes the achievement of our aspirations. Knowledge allows us to approach reality and better resolve our problems because, as we had been discussing for several days, many of the destructive emotions hinder our perception of reality. Precisely for this reason, the Dalai Lama considered very positive that education took the idea that understanding the mind is essential to any learning process.
Transforming our agenda
Paul then asked Mark for disturbances that can cause the child a bad relationship with their parents:
- What is the effectiveness of these programs with children of depressed parents, or parents who shun physical contact, for example?
"I believe," said Mark, this is a public health problem. There are children who have a long history of injuries and problems, which is not true for children of very understanding, even in the latter case, when no evidence of behavioral problems, the program is still useful because it helps them think more carefully about their difficulties and express their emotions.
I must also say that the assessment made in this regard shows that those who benefit most are not seriously disturbed children, but less severe cases.
In this sense, Mark said that while the programs of social emotional learning and help children depressed, are not very useful for those whose behavior is uncontrollable, or for those suffering from other serious mental health problems that require more individualized intervention. Neither seem to serve much to those with severe attentional deficits (either by organic damage or fetal alcohol syndrome), children have great difficulty learning from experience. It seems, then, "summed up" as if it had very clear limits to what you can offer a model of public health. Mark
then started to play a matter of educational policy, training of teachers:
-training of teachers requires them to overcome four years of college, but more curious is that Nowhere in the world, subjected to a course that revolves around the issues that we have been talking. It is true that they know to develop educational programs, it is also often know the history of education, who know math and science and, sometimes, they even know rewarding and punishing children adequately, but, nevertheless, often know nothing about the emotional development. Teachers, therefore, do not know how to attract the attention of children and to create harmonious groups. If I had to highlight the main deficiency of our educational system and, consequently, the area where our programs can be more helpful, do not hesitate to say that we must teach all these things from the teachers prior to entrust the task of taking over a classroom.
"It seems to me very well," then the Dalai Lama because in that case, we are really going to the source.
"Yes," said Mark "but, although it seems very simple to implement, it is very difficult to mobilize for educational institutions to include these issues in their programs. I know of no American university teachers to teach social and emotional development of children before they can take over a classroom. And I insist that it seems a major shortcoming of the policy education.
both the United States as in many other countries in the developed world, "I said then, addressing the issue from another perspective, there is a growing feeling that there is something wrong, especially with regard to child development. This is another important reason for changes in the educational system. A month ago a teacher in Littleton (Colorado) asked me to speak to the state association of school principals.
I had spoken with the Dalai Lama about the tragic incident of the Columbine School in Littleton, where two students killed a teacher and twelve of his comrades, committed suicide before finishing a shot.
"Unfortunately, however, such incidents are increasingly common, and therefore, educators are increasingly prone to change. Many of the programs of social and emotional learning are implemented with the aim of preventing violence, but as you point out, if we want to educate children emotionally, we must do so in a friendly atmosphere, so it is essential that teachers receive this type of instruction. "I
I move in the academic world," said Alan and I have found the presence of the same resistance to change. The challenge is to ourselves-was about to say "they" - should strive to be better people, to be more altruistic, etc., or, put another way, that change must begin with teachers. People do not resist the idea that society should change, but accept that it is they who should do it. It's like there is inertia and a fear that makes us think: "It's too hard ... I believe I can do it ... It may help to write books, but will serve for something else? You can not. "
Christianity, Judaism and even science, "added Alan does not seem to believe that we can change ourselves from within. We tend to believe that changes always come abroad. In the case of Judeo-Christian tradition. The change comes from God's blessing or grace while from the perspective of science, comes from the drugs or gene therapy, for example.
"I think," said Richie, from a more optimistic that this is a case in which the model-including, incidentally, in the Mark-program is a powerful way of learning. Think how interesting it is that each school had a teacher whose conduct exemplifies the love and compassion.
I thought that, in schools, many teachers of this kind that, unfortunately, are not considered as a model. What we need therefore is to encourage these attitudes in teachers who do not own and institutional support necessary to carry out this process. Richie
suggested, then, that the fact of using these teachers as a model to encourage students' compassion would open a door of hope in the educational world.
"The first steps should be very small, but modeling can end catalyzing change.
"This comment seems positive enough," I said then, to conclude our meeting with him today.
the end of the day, the Dalai Lama said he was very happy with what he had heard about the emotional education, which coincided perfectly with his own analysis of the profound meaning of "education" and that mental and emotional learning should be an integral part of any educational program.
CONTINUED ....
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