When paying attention pays off: the mindfulness skill act with awareness promotes creative idea generation in groups

ABSTRACT

Past work has linked mindfulness to improved individual-level creativity, but remained silent about group-level creativity. Of all mindfulness skills, the ability to observe and attend to various stimuli (Observation) is the most powerful predictor of individual-level creativity. Studies examining effects of specific mindfulness skills on factors pertinent to group creativity suggest that for group-level creativity, the ability to focus attention with full awareness (Act with awareness), may be equally, or even more, important. We tested the relation between mindfulness and group-level creative idea generation using two brainstorming studies: one exploratory and one confirmatory. Mindfulness skills were either measured (Study 1; N = 88 groups) or the Act with awareness skill was targeted with a short, incidental guided meditation session (Study 2; N = 68 groups). Results from both studies showed differential relations between mindfulness and group creative idea generation: Only Act with awareness positively predicted the originality of ideas (Study 1 and 2) and the number of creative ideas in groups (Study 2). How mindfulness skills relate to creativity thus depends on the particular mindfulness skill involved and whether creativity happens at the individual or group level.     

Inter-brain co-activations during mindfulness meditation. Implications for devotional and clinical settings

Mindfulness meditation usually takes place as personal, introspective activity. It is not known if this practice activates the brain differently when done alone or with someone else.Sixteen couples of expert meditators performed mindfulness-oriented meditation (MOM) and instructed mind-wandering (IMW) tasks in two conditions: once sitting in the same room (SR) and once in two different rooms (DR). Spontaneous electroencephalographic (EEG) data was collected during 7-minute recording sessions in the four experimental settings (MOM/SR, MOM/DR, IMW/SR, IMW/DR). Power in band was computed in separate clusters of independent components of the EEG signals.In addition to significant task effects, found in frontolimbic (MOM > IMW in gamma) and frontoparietal locations (MOM < IMW in theta), significant condition effects were found in frontal (SR > DR in delta) and in temporo-occipital regions (SR > DR in theta and alpha). Moreover, a significant interaction between task and condition revealed higher gamma activity in limbic areas during MOM/SR vs. MOM/DR settings. This effect was not attributable to gender, age nor the meditation expertise of participants.We thus show that the brains of two people work differently when they are doing something together or alone; some of these differences are specific to mindfulness meditation. Implications for devotional and clinical settings are discussed.     

BUDDHISM AND SCIENCE: HOW FAR CAN THE DIALOGUE PROCEED?

On the stage of the religion‐and‐science dialogue, Buddhism, especially Tibetan Buddhism, is a late arrival. However, thanks primarily to the long‐standing personal interest of the Dalai Lama, the Tibetan tradition he represents has come to engage deeply with various disciplines of modern science. This essay follows the active engagement that has occurred particularly in the form of the biannual Mind and Life dialogues between the Dalai Lama and scientists. From the perspective of an active participant, I present the careful deliberations that ensure constructive parameters for these dialogues so that no one side can exert a hegemonic voice. I explore the challenges that are likely to confront the Buddhist side from its encounter with science, particularly with respect to its worldview. I identify specific areas where the two sides can and do engage in concrete collaboration, especially with respect to investigating healthy qualities of the mind and the effects of conscious mental training for attention and emotion regulation. Finally, I explore the question of the possible impact of this dialogue on modern science.     

Deity practice in the FPMT: understanding the nature of the Tibetan Buddhist deity from the Western practitioner’s perspective

ABSTRACT

In contrast to forms of Buddhism popular in the West such as Vipassana meditation and Zen Buddhism which emphasize doctrinal study, meditation practice, and personal transformation above traditional rituals of deity yoga and merit-making, and Buddhist cosmology, Tibetan Buddhism retains its traditional framework of belief and practice. The worldwide Gelugpa Foundation for the Preservation of the Mahayana Tradition (FPMT) teaches the traditional practice of deity visualization, during which the meditator generates the view of the visualized deity as that of emptiness, the understanding that all objects, including buddhas, bodhisattvas, and deities are ultimately empty of inherent existence. Data obtained from fieldwork conducted at two FPMT centres: Vajrayana Institute in Sydney, Australia, and Kopan Monastery in Nepal, suggests an interpretation of the manner in which practitioners come to an appreciation of deity practice in the broader context of the FPMT's teachings. In outlining how this occurs, I discuss the role of doctrine including the ontological status of the deity, and the role of personal experience and both personal and traditional religious authority in this interpretive process. Here, I aim to add to scholarly understanding of how Western practitioners come to accept the traditional elements of non-Western religions such as forms of Tibetan Buddhism.     

Book Review

Babyhood by Penelope Leach: Published by Penguin Books.