Fidget spinners, toys that allow people to quietly fidget by spinning a device, are surging in popularity. Many companies market these toys as relievers for stress and anxiety. They hold the 16 top spots in Amazon’s toy rankings. Together with fidget cubes, the toys occupy more than 40 of the top 50 spots.

As with many toy trends, some adults have responded with frustration, derision, and even paranoia. A false story recently circulating on Facebook claimed fidget spinners could disrupt Earth’s center of gravity.

Proponents of the toy say it could help people with attention deficit hyperactivity (ADHD), autism, or anxiety by offering a focused outlet for their energy. Some schools even allow students to use fidget spinners to help them concentrate. Experts, however, note a lack of research on any link between fidget spinners and ADHD symptoms. Rather than assuming the toys will work for alleviating symptoms of ADHD, experts recommend that parents seek research-backed treatment options.

Experts also say there is no reason to worry that fidget spinners are harmful. There’s little evidence that any single toy changes behavior or cultural beliefs.

Dual Gait Testing as Early Predictor of Dementia

[fat_widget_right]Observing a person’s gait while they perform a cognitively taxing task can provide early evidence of dementia. The process, known as dual gait testing, may predict dementia in people with memory issues. According to the study, people with mild cognitive impairment whose motion slows down by about 20% while performing the cognitive task may be at an increased risk of developing dementia.

Why You Should Quit Chasing Happiness and Pursue Meaning Instead

According to a new book, The Power of Meaning: Crafting a Life That Matters, the pursuit of happiness might undermine its achievement. Meaning is what makes life worth living, the book’s author argues. Pursuing happiness as its own goal may be a distraction from the sense of purpose that is more likely to help people feel happier.

Bouldering Envisioned as a New Treatment for Depression

Bouldering, a popular form of rock climbing, may ease symptoms of depression. The authors of a new study say people who began bouldering three hours a week for eight weeks saw reductions in depression. They suggest the physical, cognitive, and social components of the sport may help. People may boulder with friends, and bouldering poses both physical and intellectual challenges.

Can Parents’ Tech Obsessions Contribute to a Child’s Bad Behavior?

Increased reliance on technology may undermine parents’ relationships with their children. According to a study that looked at surveys completed by mothers and fathers in 170 households, half of parents said technology disrupts time with their children. On average, technology interrupts parent-child interactions two to three times per day. The study suggests these interruptions may be associated with increased behavior problems from children.

Suit: SC Mental Health Needlessly Hospitalizes People

In a federal class action lawsuit, Protection and Advocacy for People with Disabilities—a disability advocacy organization—alleges that the South Carolina Department of Mental Health is unnecessarily hospitalizing people with mental health issues. A 1999 U.S. Supreme Court decision in Olmstead v. L.C. found people with mental health disabilities have a right to live in less restrictive settings. Thus, needless hospitalization or institutionalization is a form of mental health discrimination.

Meditation May Cause Negative Feelings for Some, Study Finds

Research links meditation to numerous benefits, including improvements in mental health. However, research that includes interviews with nearly 100 meditation teachers and meditators suggests it may not be positive for everyone. Some people who meditated reported side effects such as insomnia, sensitivity to light or sound, anxiety, or panic.

Have you ever thought, “I’m my own worst enemy”?

Do you ever feel plagued by a relentlessly critical internal voice? Perhaps you feel stuck and find it difficult to think creatively about how to overcome challenges in your life. Even if you have a plan to address challenges, you might still find it difficult to take action.

If you find yourself experiencing these or other negative thoughts and feelings frequently, you may be dealing with a harsh superego. This internal “enemy” is the voice in our heads that reminds us of our failings and shortcomings. It reprimands us when we think or act independently of its proscribed behavior, and it can censor us in very sneaky ways.

At times, it may be almost like living under the shadow of an intimidating, abusive parent.

The Birth of a Harsh Superego

The superego is the part of a person’s mind that acts as a self-critical conscience. There are differing opinions on exactly how a superego is formed. Sigmund Freud believed the superego formed during the emotional tumult that takes place in the toddler years, during which time a child internalizes the voices of their parents.

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Melanie Klein discovered, through her observation of young children, that the superego forms not from the internalization of parental voices but in infancy, as a byproduct of an infant’s attempt to protect the self from aggressive and destructive thoughts and feelings.

Regardless of how and when the superego is formed, it seems universally understood that a child’s early environment has a significant impact on the nature of the superego. While supportive, present, and receptive parents are more likely to effect the formation of a mildly critical or supportive superego, a harsh superego is, more likely than not, at least partially the product of critical, harsh, or emotionally or physically absent parents.

The Fallout

Like an envious child who would rather destroy something that isn’t theirs, simply because they cannot have it, a harsh superego can make it feel like there is an internal someone or something that is intent on destruction.

Shifting from a harsh to a supportive superego takes hard work, but it is possible.

Those who experience this harshness, these internal cuts, might often feel stuck in life. They may feel isolated, experience depression, self-harm, or fantasize about hurting themselves or others. A harsh superego can lead people to push others away and can also cause a person to feel stagnant at work or in a relationship.

Some individuals who cope with a harsh superego may also be more likely to turn toward drugs, alcohol, or other substances or use violent outbursts or sex to escape the persecutory voice within.

Breaking the Chains

Shifting from a harsh to a supportive superego takes hard work, but it is possible.

This work may be particularly difficult to do alone, especially because the harsh superego is adept at getting to us in any number of unconscious ways. Any kind of permanent change requires awareness and work conducted within a positive therapeutic relationship.

Awareness Practice at Home

The central vehicle for change is awareness. The more you are aware of the harsh superego, the more empowered you are to change it. There are practices you can employ at home that are often helpful.

I suggest a daily meditation practice of 5-10 minutes. Focus on the breath and observe all manifestations of the harsh superego as they arise.

• Notice how audible it is. Does it yell? Whisper? Is this voice familiar?
• Notice its particular brand of harshness. Does it criticize you? Shame you? Berate you?
• Notice what it focuses its attention on. Not “doing it right”? Your intelligence? Appearance? Level of success?
• Notice how it might work on you in silent ways. (You might need help identifying this)
• Notice how you relate to it. Do you cower in response? Feel tight in your body? Feel angry or anxious?

These are all important things to consider as you become more aware of the harsh superego, in order for you to catch it at increasingly earlier stages and lessen its negative impact.

Psychotherapy: A Healing Relationship

Generally speaking, awareness may not enough to enact permanent change. This is where psychotherapy and psychoanalysis can often be helpful. A psychotherapist or psychoanalyst will be able to listen for the different manifestations of the harsh superego and help point out the different ways it can have a negative impact.

Even more therapeutic than education, however, is the attitude the therapist brings to this exploration. Like a loving and patient parent, a compassionate and empathic therapist can, over time, be internalized, replacing the harsh superego with a more supportive one. This is likely to take both time and patience, but it is absolutely possible.

References:

1. Freud, S. (1990, September 17). The ego and the id. W. W. Norton & Company.
2. Klein, M. (1929). Personification in the play of children. International Journal of Psychoanalysis, 10. 193-204.

Tara Brach, PhD, clinical psychologist and peace activist, is one of the most widely respected teachers of Buddhist meditation and spiritual awakening. Her teachings, which blend Western psychology with Eastern spiritual practices, focus on careful attention to inner life and compassionate engagement with the world. The result is a distinctive voice in Western Buddhism that encourages people to mindfully approach freedom from suffering as individuals and societies.

The founder and senior teacher of the Insight Meditation Community of Washington DC, Tara focuses on bringing practices of mindfulness to prisons and schools as well as issues of diversity, peace, and environmental sustainability. Tara teaches Buddhist meditation at several centers in the US and Canada, including Spirit Rock Meditation Center in California, the Kripalu Center, and the Omega Institute for Holistic Studies. She also helped create the Washington Buddhist Peace Fellowship. In addition to numerous articles, videos, and recorded talks, Tara is the author of the books Radical Acceptance, published in 2003 and True Refuge: Finding Peace and Freedom in Your Own Awakened Heart.

In an exclusive interview with CEO and founder of GoodTherapy.org, Noah Rubinstein, marriage and family therapist, Tara shares her inspiration for Radical Acceptance and True Refuge and discusses how Buddhist teachings have helped her as both an individual and mental health professional. [fat_widget_right]

For your new book, why the title True Refuge? [W]ho did you have in mind when you wrote it?

I love the language of True Refuge because it feels like this reality that each of us has this longing to be at home in our bodies, our hearts, with each other, and in the world. We’re seeking that sense of belonging. We come into this world, and there’s a lot of uncertainty. I think about William James, who wrote that every religion starts with the cry “help.” [O]n some level, we get we’re mortal, so something in us wants to find some way to be at peace. True Refuge refers to that experience where we’re not holding on to substitutes or numbing ourselves, we’re entering reality in a way that allows us to truly find a sense of harmony.

You were talking about different cries for help that cause people to look for refuge, and I think people would be interested to know what your cry for help was, how that brought you to this work, and influenced your awareness and growth.

Well, the cry for help that got me to write Radical Acceptance was this realization. I had it when I was camping with an older, wiser friend. But my friend said, “You know, I’ve learned to be my own best friend,” and I realized I was the furthest thing from that—I was at war with myself. I have discovered it’s probably the most pervasive suffering we Westerners have, sensing something’s wrong with us. That in some way we’re deficient. And writing Radical Acceptance was from what I was learning working with myself and others about how to trust our basic goodness, and stop being at war with the natural ways our egos express themselves.

The second was not long ago, when I got diagnosed with a genetic disorder that affects mobility and connective tissue. I went from being athletic and loving being outside, to not being able to swim anymore, to run, walk up inclines. I particularly remember one incident, when friends and family went to the beach without me because I couldn’t walk on sand, and it was one moment where I could feel the loss of everything I was loving, and there was that cry “Help, may I love this life no matter what? May I find refuge that can allow me to be with this world no matter what happens?” And that was the beginning of True Refuge, finding my way to a sense of being that is timeless, that doesn’t depend on being able to swim in the ocean.

True Refuge refers to that experience where we’re not holding on to substitutes or numbing ourselves, we’re entering reality in a way that allows us to truly find a sense of harmony.

I appreciate you telling that story about losing your mobility. I love that you walked away from this wanting to love life no matter what. [W]hen you talk about the heartache and loss people go through, how can anyone in those situations love their life no matter what? Is there a way to sum up how you do that?

I want to deepen the word “love.” The feeling is not joyful celebration in the beauty of life in that moment. It could be a feeling of the most profound heartbreaking compassion, like holding with infinite tenderness the pain and grief that’s here. [L]oving life no matter what doesn’t mean we don’t truly grieve. It means we stay open to that grieving process, and in that openness, we sense something timeless.

That’s what True Refuge is. It’s beyond our ego self, beyond the emotions. It’s that space of awakeness, tenderness, and openness that might be described as spirit. But the truth is, we lose everything, and we know that. We can celebrate the mystery that’s here, without having it stay the same in a way that keeps us secure.

I guess this makes me wonder how some of these issues are addressed in True Refuge.

[W]e all have different versions of feeling disconnected. And some people feel disconnection because their bodies are sick, there’s a sense of losing connection with living. And for some, the sense of what’s going on has to do with depression or anxiety, feeling disconnected because they’re caught in fear. So, how do we come back to a sense of connection?

[T]he book offers what I call “perennial teachings,” which you find in spiritual traditions that have to do with “Who are we really?” [H]ow do we go beyond that sense of a deficient self and realize more of that love and awareness that expresses our wholeness? And the book has three gateways to a feeling of wholeness, and they each include contemplative practices that help wake us up. And one of them I call “truth,” the gateway of presence, that we learn how to contact the present moment. [T]he second archetypal gateway is love, that we discover what allows us to feel loving connection with each other and our own aliveness. And the third gateway is awareness, which is formless, pure consciousness. It’s always here, but we get so caught in our plans and worries, we forget the stillness that’s aware of sensation. So, these three gateways have different trainings that help us wake up to them. They’re completely interdependent and very practical.

[I]n chapter one of Radical Acceptance, you describe your ambition to become wiser and free, and how when you would ask your teacher, “What else can I do?” it would lead to your teacher telling you to relax. And it makes sense that giving up on becoming enlightened can lead to enlightenment, but how does one become spiritually enlightened without trying?

I love that question because in spiritual communities, one of the deepest inquiries is “What does it mean to make a wise effort?” I went into spiritual life in a competitive, achievement-oriented context, and it took a while to loosen up on that. But it takes a sincere longing to be who we are. It catalyzes us and keeps us moving when it’s difficult, in contrast to the kind of striving that says, “Something’s wrong with me,” which never works.

I’ll share the story of the Buddha’s most devoted disciple, Ananda. Ananda worked strenuously at becoming enlightened. [A]fter the Buddha dies, there’s this council of enlightened monks planning to hold council, but Ananda is not allowed to come because he hasn’t been enlightened. So, he decides the night before he’s going to practice vigorously. But in spite of his efforts, he makes no progress because he’s striving. [B]efore dawn, he’s exhausted. He decides to let go and relax, and as he lies back, he becomes liberated.

[T]he moral of the story is not simply lying back and resting, because he had to spend decades training. [H]e was very awake in many ways, but the final step was to let go of striving. I think we commit to training our attention because neuroscience is telling us we have neuroplasticity. We can create fresh pathways in our brain that lead to peace, happiness, and freedom. [T]he ultimate realization comes when we relax back into what we already are, not when we try to be different.

[L]oving life no matter what doesn’t mean we don’t truly grieve. It means we stay open to that grieving process, and in that openness, we sense something timeless.

I’m wondering what you think needs to change socially, culturally, or internally that would encourage seekers and non-seekers to stop looking for redemption outside of themselves, to be okay with who they are?

[W]hen I do a workshop on Radical Acceptance, I say, “Well, what stops you from accepting yourself as you are?” The most common response is fear that if I accept myself, I’ll never change. In fact, maybe I’ll get worse, be stuck being a defective, deficient self, and never be happy. [T]here’s this belief I need to be different to be loved. I think for most of us, the healing work has to do with seeing the belief we’re carrying about ourselves that something’s wrong, and to hold that pain with compassion. And we start getting how many life moments we’ve been deprived of because we believed something was wrong. We start sensing who we are beyond that.

[I]t reminds me of what I love most about psychotherapy, the moment somebody shines their own light of self-compassion on part of themselves they used to not like, and how healing it is to get that from one’s self. [O]ne of my teachers, Dick Schwartz, has said if you put aside judgment and witness a part of yourself with curiosity, you’ll discover the part has a positive intention. [R]egardless of the damage the part is causing, it’s been trying to help. I’m wondering in your work going to these deep places with others, if you’ve found all parts are fundamentally good in that sense?

I think Dick is right. The most basic equipment of our survival system—fight, flight, freeze—is so we can flourish, even when the parts get twisted. So rather than putting up boundaries when we need to, we’re constantly defending.

[I]n Radical Acceptance, I told a story of one woman who had been sexually abused by her father, and as part of her therapy process, had a fantasy of being this young child in a closet calling for help, terrified, and needing protection. This fairy appeared and said, “I can’t right now take away the pain, but what I can do is help you not feel it until you’re able to re-digest it, and then respond in a way that’s helpful.” So she disconnected from her body, and ended up having an eating disorder and a hard time with intimacy, and remembering that story helped her realize her eating disorder and shutting people out were coping strategies that were the best she could do as a young child dealing with intolerable pain.

I feel recognizing the positive intention is an essential part of seeing the truth of how we respond to wounding, and instead of adding blame for the way we deal with it, holding it with compassion.

I’ve always been fascinated with the duality between being attached to something we love, and trying to find that detached place, in terms of the Buddhist way. I wonder if you have any thoughts about how we can love something so much and know it’s not permanent, that what we feel will change and be taken away.

It feels natural we are profoundly attached to the beings around us. I think of my son. I want things to be good for him, and when things aren’t going well, I get upset. [T]here’s attachment, and also a mindfulness that watches the attachment, that forgives it for being there. [I]t’s important to forgive, to have our hearts not hold onto blame for our humanness. And there are many moments when I can sense this light of spirit that shines through him, and something in me knows no matter what happens to his bodily being, there is this timeless connection and goodness that can’t die.