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Brahmavihara Meditation & Its Potential Benefits for a Harmonious Workplace

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Brahmavihara Meditation & Its Potential Benefits for a Harmonious Workplace Brahmavihara meditation & its potential benefits for a harmonious workplace Author: Jyotsna Agrawal*, Poonam Bir Kaur Sahota** *Assistant Professor (corresponding author), ** M.Phil Scholar, Department of Clinical Psychology, National Institute of Mental Health and Neuro Sciences (NIMHANS), Bangalore Email id: [email protected] Abstract: For an organization to succeed it is important to give attention to employees’ well-being. With the advent of Positive Psychology, there is empirical evidence to suggest positive experiences, and individuals leads to a profitable organization, through building personal and social resources. When it comes to application of meditation as an intervention for this purpose, research has predominantly focused upon the beneficial aspects of concentrative and mindfulness meditation. The meditative traditions have a long and rich tradition, which also includes interpersonal aspects, however research in this area trails behind. Since the vedic times, there has been an emphasis on the development of qualities called brahmavihara and in yoga tradition, Patanjali has emphasized it for overcoming a variety of difficulties. The work place interpersonal context can become a fertile ground for development of jealousy, hatred, unhealthy competitiveness etc ( Sarawasti, 2013). To counter these Brahmavihara meditation may be practiced, which includes cultivation of feelings of friendliness (Maitri), joy and goodwill (Mudita), compassion (Karuna) and acceptance and equanimity (Upeksha). These specific meditations and interventions have been found to result in multi-faceted improvements with respect to lowering of anxiety, depression, psychological distress, envy and improvement in interpersonal harmony and well- being. The current paper will discuss the implications of Brahmavihara meditation for workplace harmony and wellbeing. Key words: meditation, interpersonal, compassion, loving kindness Introduction In the present era, there is a surge in researches on the role of meditation, a family of self- regulation practices that focus on training attention and awareness in order to bring mental processes under greater voluntary control (Walsh and Shapiro, 2006), in improving health and well-being (Brand, Holsboer-Trachsler, Naranjo, and Schmidt,2012; Davidson and McEwen, 2012; Kaliman et al., 2014; Ospinaetal., 2007; Sedlmeier et al., 2012). Mindfulness meditation, where the attention is directed at the mental content, the current feelings or sensorial experience, with a non-judgmental attitude, has demonstrated effectiveness in reducing negative psychological states, such as stress, anxiety, and depression (Hofmann et al., 2010). This has led to interest in other forms of meditation, closely linked to mindfulness based meditation, involving emotional modes of attending to objects. The four-fold practice of Brahmaviharas is one such practice. Brahmavihāra, translated as living in the realm of Brahma, is meant to reflect the ‘sublime inner states’ of loving-kindness (maitri/ mettā), compassion (karunā), A empathetic/ appreciative joy (muditā) and equanimity (upeksha/ upekkhā, or samata). These attitudes are supposed to be object neutral, in the sense that they are not supposed to change depending on who the object of these attitudes. The earliest indication of importance of this concept is reflected in Rigveda, where God Mitra, the symbolic power/ God of friendship is one of the most important Gods. Further, it is considered that one of the oldest Upanishad (Brihadaranyaka) contains the still popularly used chant, ‘Om sarve bhavantu sukhinaH, sarve santu nitaamayaH / sarve bhadraaNi pashyantu maa kashchit duHkhabhaak bhavet / OM shaantiH shaantiH shaantiH!’ (May all attain peace, may all be healthy - may all enjoy good fortune, may none suffer misery and sorrow. Om !! Peace Peace Peace). Similarly, Chandogya Upanishad talks about how matri (friendliness) and ahimsa (non-violence) leads to Brahmaloka. Yoga Sutras of Patañjali mentions cultivation of these 4 bhavana, as one of the way to overcome a variety of obstacles in the spiritual path (Maitri-Karuna-muditopeksanamsukha- dukha / Punyapunya-visayanamnbhavanatascitta-prasadanam; i.e. The mind becomes clarified by cultivating attitudes of friendliness, compassion, gladness and indifference respectively towards happiness, misery, virtue and vice; Patanjali Yogasutra, Verse 33. It has also been emphasized in Yoga Vashitha. Later, Buddhism added its own language and interpretation to Brahmaviharas, (Aronson, 1980), which was called four immeasureables or illimitable, as it is supposed to be cultivated towards all without any limits (Bhikku, 1993). Modern conceptualization of the Brahmaviharas or four immeasurables Loving-kindness/ Maitri / Metta: Mettā literally means friendliness or having a ‘friend-like inner state’ (mittassabhāvo-mettā). It has been described as having unconditional love and goodwill for everyone, which is not colored by passion or sensuous attachment. Maitri is cultivated by developing some sense of connection with others, some commonality and oneness, and filling of the heart with loving-kindness. It results in removal of hatred, aversion or ill will, which is its opposite feeling. However one also has to be careful not to misunderstand it with selfish love or lust. Research has reported that it leads to increased daily experiences of positive emotions, along with increase in wide range of personal resources (e.g., increased mindfulness, purpose in life, social support, decreased illness symptoms) leading to increase in life satisfaction and reduction in depressive symptoms in a sample of randomly selected 135 software and IT services employees (Fredrickson et al, 2008). Compassion/ Karuna: Karuna is having kindness for others, wanting to protect them and end their sufferings, and wishing their happiness. It is activated on seeing someone having difficulties and helplessness, resulting in a wish for alleviation of their pain and misery. It leads to peace and harmless thoughts, avoidance of injury, violence or cruelty. However it has to be differentiated from pity, which is a feeling colored by egoism. A variety of programs have been developed for compassion training for others and self, which has been found to be associated with decreased anxiety, depression and self-criticism, along with improved ability to manage negative events and take personal responsibility (Gilbert and Procter, 2006; Leary et al, 2007). Sympathetic or appreciative Joy/ Mudita: Muditā is about feelings of joy or delight at the happiness or well-being of others. It is supposed to be triggered by sight of the happiness, good fortune, or prosperity of others and leads to destruction of envy, jealousy or dislike. Zeng et al., (2017, 2018) found appreciative joy meditation enhanced positive other-focused emotions (pro- socialness), happiness, life satisfaction and decreased negative emotions and envy. Equanimity/ Upekkha: It can be translated as overlooking, being patient with, enduring and maintain a balanced state of mind, in spite of attraction or repulsion, and not go through elation or depression. The process seems to include distancing, accepting, non-judging and non- attachment. In interpersonal context, it is characterized by impartiality and being equal visioned, without attachment and aversion. It is supposed to be developed by having a perspective about larger laws of nature and of karma. It is about having a impartial witness stance, similar to psychological self-distancing and meta-awareness, and can decrease emotional and physiological reactivity, rumination, depression and facilitate adaptive self-reflection, maintaining calm and mental equilibrium even when provoked (Desbordes, Gard, Hoge and Holzel, 2015; Ayduk and Kross, 2008, 2010; Kross, Ayduk, and Mischel, 2005; Kross and Ayduk, 2008, Teasdale et al., 2002, Carmody et al., 2009). It can make people treat thoughts as transient and insubstantial mental events, which may provide space to choose an optimal response based on the current situation, help in extinguishing habitual maladaptive behavior responses and hence indirectly promote cognitive flexibility and psychological health (KashdanandRottenberg, 2010). Hadash, Segev, Tanay and Goldstein (2016) conceptualized Equanimity as an intentional attitude of acceptance of experiences, regardless of its hedonic tone and reduction of autonomic reactivity to the hedonic tone of experience, and decoupling of desire from the hedonic tone of current or anticipated experience. The model includes higher acceptance and lower experiential avoidance, thought suppression and distress tolerance leading to decreased anxiety sensitivity and cognitive reactivity to mood. Although it is hardest to cultivate. In a mindfulness based intervention, after 4 session there was reduction in reactivity to unpleasant hedonic tone, however it did not lead to attitude of acceptance (Hadash, Segev, Tanay and Goldstein, 2016). Cultivation of Brahmaviharas Majority of research in this area has been conducted over last decade, and it has been dominated by loving-kindness and compassion meditation, while appreciative joy and equanimity has few intervention based studies. The studies on cultivation of brahmaviharas, often focus on one or the other aspect of it, and usually are a mix of meditation practices, didactic teaching and group discussions. It generally includes contemplation and reflection on the conditions that are inimical and those that are favourable for the four brahmaviharas.
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