From the Mindful Resistance Newsletter archives
The first rule of meditation retreats is, You do not talk about meditation retreats. The reason is that, by and large, people don’t want to hear about them. They don’t want to hear about how beautiful the world started to seem on day three (you had to be there) or about the aches and frustrations of days one and two (first world problems) or about the dark night of the soul toward the end of the retreat (ditto).
Still, I’m going to say a bit about the 10-day retreat I finished this week, because the second rule of meditation retreats is, Meditation retreats are hard not to talk about. A good retreat—and all eight I’ve been on have brought more good than bad—fills you with an urge to rhapsodize, even evangelize.
But don’t worry: I’ll try to repress the rhapsody. Though my retreat had plenty of powerful moments, my aim here is just to soberly make a couple of points about the virtues of staying off the grid for 10 days—and about the added benefits of combining that with the intensive practice of mindfulness meditation.
What to do when military conflict between the US and Iran seems to be approaching, and you’re trying to get a clear picture of the situation? I’m only half-kidding when I say there’s a case to be made for staying glued to Fox News. Sure, you’ll hear a lot of pro-war propaganda—but at least you’ll know that’s what it is. If you instead tune in to “mainstream” media, you may think you’re getting an objective account when in fact you’re getting an account that’s biased in favor of war—just biased in subtler, harder-to-detect ways than accounts on Fox News.
Disclaimer: I’m not saying mainstream journalists and commentators who evince these biases are consciously anti-Iran or pro-war. Usually the problem is just that they’re Americans, viewing the world through American lenses, relying on America’s ecosystem of expertise. And, of course, they’re human—which means they have cognitive biases that distort reality in accordance with their group affiliations (such as, say, being American).
Consider a report that ran on NPR Thursday, hours after Iran downed a US surveillance drone that, according to Iran, had violated Iranian airspace and, according to the US, hadn’t. Rachel Martin, host of Morning Edition, began the segment by providing some context: “Since the Trump administration announced a maximum-pressure campaign against Iran, Iran has responded by attacking oil tankers in the Gulf of Oman.”
Psychology Of Tribalism
Last weekend I attended my college reunion, as I do every five years. There are lots of things to do at a college reunion. Such as: put a positive spin on the last five years of your life, then do that again, then do that again.
Plus, reunions are a good place to study ritual. And I don’t just mean the opening ritual of slowly grasping the awful truth. (“Who are all these old people? Where are the people from my class?… Oh.”) I mainly mean the kinds of rituals an anthropologist might study—rituals of tribalism.
This year I engaged in a ritual that led me to add a new species of tribalism to my taxonomy of tribalisms. I call it ironic tribalism, and I’m wondering if it offers hope for the world.
As it happens, I attended a college, Princeton, that makes a famously big deal out of reunions. It is said to have the highest reunion participation rate of any college in America, or in the Ivy League, or something. And presumably the highest gaudiness quotient. My class-issued orange-and-black weekend wardrobe consisted of three shirts, two hats, and a blazer that made my high-school-senior-prom tux jacket (a tangerine plaid) look dignified. Plus orange shoe strings.
Psychology Of Tribalism
This week’s passage in Alabama of the most severe anti-abortion law in recent American history triggered a flashback. I was back in my sophomore history class at Douglas MacArthur High School in San Antonio. There, at the front of the class, wearing cowboy boots, was Mr. Lightfoot, a stout middle-aged man who, in addition to being a history teacher, was a football coach and a farmer.
This was the year of Roe v. Wade. Mr. Lightfoot explained to the class that the people who think abortion should be legal are people who “want to have their fun and not pay for it.”
What struck me at the time was that this was a pretty grim view of parenthood—child rearing as a kind of decades-long penance for having had sex. What strikes me now is something different: even back then, before America was famously tribal, abortion was a tribal issue.
Mr. Lightfoot didn’t just think the people who disagreed with him about abortion were bad people because they were on the wrong side of that particular morally charged issue. He had a broader picture of their badness; they were people who engaged in or tolerated sexual promiscuity. And this perception, I would guess, only strengthened his conviction that they were wrong about abortion—even though, as a strictly logical matter, the question of whether promiscuity is bad and the question of whether a fetus is a human being aren’t the same question.
Psychology Of Tribalism
In keeping with my long history of taking courageous positions, I opined in last week’s newsletter that hatred is a bad thing. Now MRN reader Jane is asking whether I could develop that observation into something that is, you know, actually of use to someone.
Jane put it more politely than that. I had said that we seem to be witnessing an escalating war between violent extremists—mainly white nationalists on one side and jihadists on the other. Recognizing that hatred was fueling this war, I said, was the place to start in thinking about “constructive policies the next administration might pursue and about constructive non-governmental initiatives (including the micro-initiatives that each of us can take in our everyday lives).” Jane quoted the part about micro-initiatives and wrote, “I wish you’d elaborate on this.”
OK, I’ll try. But please keep your expectations low. Remember: I said micro-initiatives.
Three weeks ago, I suggested a way to use smartphones to (ironically!) weaken smartphone addiction. And I promised that in a subsequent issue of MRN I’d “talk about why this exercise has broader application than it may sound like it has.” So here goes.
First, a quick review: The anti-addiction exercise I recommended was to hold your smartphone and, upon feeling the urge to open some app, close your eyes and examine the urge. “The more you observe feelings like this, rather than succumbing to them, the more likely you are to notice them in the future, rather than reflexively, unthinkingly, obeying them.”
The reason this exercise can bring benefits beyond the realm of smartphone addiction is that “feelings like this” is a pretty broad category. Consider this lamentably common sequence of events:
You’re sitting at your computer and you’re supposed to be getting some work done—you’re staring blankly at a Word document or a spreadsheet or whatever—and then all of a sudden, before you know it, you’ve opened your browser and you’re doing something more fun than work. (Not that fun is a bad thing!—but there’s a time and place for everything.) Maybe you’ve checked into your favorite social media site, maybe you’re checking out things you could buy (next-day delivery!), maybe you’ve surrendered your autonomy to YouTube’s recommendation algorithm and are watching passively, almost helplessly, as a series of increasingly unredeeming videos parasitize your consciousness.