Taking in the good is a foundational practice that compensates for the brain’s preferential encoding of negative experiences and builds inner resources. More fundamentally, I am interested in naturalizing Buddhist psychology in a frame of evolutionary neuropsychology and operationalizing states and factors of non-craving (broadly defined in the Buddhist sense) in neuropsychological terms.
I’m using a conceptual framework that draws on polyvagal theory, Higgins work on promotion/prevention, and other work to posit three core motivational systems in the brain – Avoiding harms, Approaching rewards, and Attaching to others – which have two primary “settings.” When a person experiences that his or her core needs are met for safety, satisfaction, and connection (tracking the three motivational systems), the related system tends to default to its Responsive setting, in which there is little or no basis for craving in that system; in this state, the body refuels and repairs itself and the mind rests in a basic sense of peace, contentment, and love (again, tracking the systems).
On the other hand, when the person experiences that one or more core needs are not being met, the related system shifts into its Reactive setting, there’s a fight-flight-freeze stress response cascade, the body burns resources, and the mind shifts into a basic sense of “hatred,” “greed,” and heartache (using two of the traditional Buddhist mental “poisons” in broad terms and tracking the three motivational systems).
While Reactive bursts can be adaptive, especially under the conditions in which our ancestors evolved, chronic Reactive states create significant allostatic load as well as a lot of unnecessary anxiety, irritation, frustration, drivenness, envy, interpersonal disturbances, and shame.
Consequently, repeatedly taking in the good both down-regulates Reactivity and increases Responsivity in the moment plus gradually internalizes a felt sense of needs met as well as inner resources that together help stabilize a person in the Responsive mode even during challenging conditions, thus over time undoing many of the underlying neuropsychological causes of craving and thus suffering (broadly defined).