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How to Cultivate Generosity in Our Children

 

Nearly every spiritual tradition has a practice of generosity and giving. We call it Dana in some traditions, Caritas in Christianity, Tzedekah in Judaism, alms or communal sharing in others, or in the United States, “The Holiday Season” stretching onward from Black Friday through the New Year. These spiritual (and commercial) practices existed long before the term “positive psychology,” but the principles overlap significantly. We know now that making a practice of kindness and generosity leads to physical and mental health and social and spiritual benefits.

In families, children are often in the “getting” role, while adults are in the “giving role,” but how can we encourage that spirit of generosity in the next generation?

We are wired to be generous, and both neuroscience and well-worn clichés tells us we feel more joy in giving than in receiving. However, our consumer culture tells us the opposite, that getting will make us feel better. These messages run counter to the spiritual and scientific wisdom showing health and happiness come more through giving than getting. Just imagine if our society received just as many messages urging us to give than get, if people camped outside stores for days just to donate to the latest charity.

Among the many benefits, generosity also builds trust between people. Studies show that the giver’s brain regions associated with trust and connection light up, fostering optimism, reducing depression, and creating healthy attachments, showing us why cultures develop practices related to gift-giving. The benefits even extend to just witnessing an act of generosity.

 

So how can we encourage generosity our families? Here are a few ideas to consider.

  • Involve your kids in the decision for charitable giving, taking into account what your family’s values are: Social justice, the environment, health issues that have impacted your family, presents for children or families in need, and so on.
  • Follow the lead of my friend’s grandmother who gave the grandkids $100 each year, with $50 to spend on themselves and $50 she would donate to a charity of their choice.
  • Remember that giving can also include your time or your support. Volunteer as a family, a practice shown to boost happiness, empathy, and build closeness.
  • Give experiences; the happiness will last longer than the lifespan of a toy. Perhaps travel, theater tickets, or museum passes.
  • Donate toys to make space for the new. Notice together which toys are getting lonely and would be happier in a new home, saying thank you and goodbye to old toys, and imagining the happiness they will bring after they’ve been donated.

 

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Excerpted from Raising Resilience by Christopher Willard, Pysd.

Christopher Willard, Psyd, is a clinical psychologist and consultant specializing in bringing mindfulness into education and psychotherapy. He lives in Cambridge, Massachusetts, teaches at Harvard Medical Schools, and leads workshops worldwide. For more, visit drchristopherwillard.com.

Can you medicate meditation?

Tara Brach is right. The use of psychiatric medication by those committed to spiritual practice is one of those topics that can get real heated, real fast. This is a complex issue and one that many of our authors and listeners have grappled with over the years. Is it possible for medication and meditation to work together, as allies on the path of healing and awakening? We hope you enjoy this short article by Tara and would love to hear your thoughts as always.

Can you medicate meditation? by Tara Brach

The use of anti-depressants by those involved in meditation practice is a very hot topic. Students often ask me things like, “If I take Prozac, isn’t that as good as giving up? Aren’t I admitting that meditation doesn’t work?”

Those who’ve been advised by a doctor to consider medication tell me they are afraid of becoming dependent on it, afraid they’ll never function again without it. Some wonder if taking medication doesn’t directly undercut the process of spiritual awakening.

They ask, “Don’t medications numb the very experiences we are trying to unconditionally accept? Wouldn’t liberation be impossible if we were on medication?” One student even quipped, “It’s hard to imagine the Buddha reaching for Prozac while under the Bodhi Tree.”

It’s true that some of the most widely used anti-depressants can create a sense of distance from acute fear, and a degree of emotional numbing. It’s also possible to become at least psychologically dependant on any substance that provides relief.

Yet, for some people, no matter how hard they try something else is needed to engender safety and bring anxiety to a manageable level. Whether the cause is life trauma or genetic predisposition, the brain chemistry and nervous system of some people lead to intolerably high levels of fear. For them prescribed medication for depression and anxiety may provide additional—and possibly critical—aid in finding the safety that enables them to trust others and to pursue spiritual practices.

At least for a period of time, in these cases medical intervention may be the most compassionate response.

I’ve seen students who were utterly incapacitated by anxiety and fear finally able to face it with mindfulness and lovingkindness once they started on medications. As a psychiatrist friend says, medications make it possible for some people to “stop anxiously doing, and just sit there.”

Medication and meditation can work together. As medications shift the biological experience of fear, mindfulness practice can help undo the complex of reactive thoughts and feelings that sustain it.

One of my meditation students, Seth, a composer and pianist, took anti-depressants after struggling unsuccessfully for years with debilitating anxiety, shame and depression. Seth dreaded performances and the expectation of perfection that surrounded them. He told me, “Knowing how to write and play music is my life. When I feel like I’m blowing it, I lose it completely. I feel totally worthless.”

When Seth began taking anti-depressants his fear level dropped significantly. The familiar stories and self-judgments would still arise, but because the fear was less intense, he was able to see that his thoughts were just thoughts, not the truth about how things were. Gradually, as Seth deepened his meditation practice, he became familiar with a new and different sense of himself. Rather than rejecting himself as sick and broken, he began wanting to care for and comfort himself.

After two years, Seth decided to stop taking anti-depressants. While his fear had decreased, he had also lost a certain degree of his natural sensitivity and empathy, and his libido was diminished. Within a few months of discontinuing the medication, Seth began to experience once again waves of acute fear and, at times, oppressive depression. But now when the old stories made their appearance, he could note them mindfully rather than getting lost in them.

Taking medication had driven a wedge into the trance of fear, and it no longer was so engulfing. While Seth’s emotions were still intense, his fear wasn’t fueled by overwhelming self-judgment and shame. He no longer identified himself as a broken person. Perhaps from time to time he might seek relief again from medications, but Seth now had a strength to his spiritual practice and a faith in himself that gave him a genuine sense of inner freedom.

There are no absolute recipes for working with this issue of taking medications. In making choices on our path, it’s important to ask ourselves whether or not they will serve awakening and freedom. Our best answers are found by honestly looking into our intentions.

For instance: What is our intention in doing therapy, in taking medication or doing a particular style of meditation? Are we using meditation as a way of escaping from painful relationships or unwanted responsibilities? Do we truly intend to face and accept fear? Are our choices helping us relax and become more kind?

As we honestly explore these questions, we can experiment through our practice to discover which of our choices are the most compassionate, and will best bring an end to our suffering.

Adapted from Radical Acceptance (2003) via Tara’s blog.

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Matthieu Ricard: Happiness Is a Skill

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