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Hello Dhamma friends,
I’m looking for information on neurodivergence and Dhamma for a research project.
I include ADHD, complex trauma, synesthesia, giftedness, dyslexia, or any neurological condition that makes you function differently.
Any insights or writings on this topic are most welcome.
I have Chris Jarrell’s book Autism and Buddhist Practice which is excellent.
Thank you!
Ralph DeLaRosa’s book Outshining Trauma, comes from a Buddhist and IFS perspective to working with CPTSD. I think it also touches on other forms of ND.
Thank you Venerable! I hadn’t heard of that one yet.
I’m neurodivergent myself and hoping to both make the Dhamma accessible to others as well as raise awareness about how it can help heal trauma, so that’s an excellent tip.
Sadhu!
I have an essay on being bipolar and Buddhist that received a positive reception from everyone I showed it to years ago. It probably needs a substantial rewrite as the nature of my practice has changed radically since I wrote it, along with learning that I’m AuDHD so that’s in the mix as well, and some of the bipolar symptoms were likely AuDHD traits, but I’d be happy to send it to you.
The term ‘neurodivergence’ is not something that all scientists would agree on. We have to remember that lots of studies indicate that the organization and the connectivity of the brain is constantly changing as a result of our psychosocial experiences – this is called ‘neuroplasticity.’ For example, recent research has shown that mindfulness practices are capable of bringing about changes in the brain – it is NOT the other way around. For example, see the following article: Neurobiological Changes Induced by Mindfulness and Meditation: A Systematic Review - PMC
Mindfulness practices can be valuable for bipolar disorder. See for example the following article - it used ‘Buddhist-informed mindfulness practices’: https://journals.sagepub.com/doi/10.1177/00221678231168667
Interesting! Thank you, that is an important point.
I read something a while ago, I believe in Neuroqueer Heresies, that described experienced practitioners as being neurodivergent as well, which made complete sense to me. Through sustained deep practice, they have actually changed the wiring in their brains.
From the perspective of lived experience (myself and my children) there is absolutely a difference between “innate” and “acquired” neurodivergence. This is where the (false) idea that ADHD is a trauma response comes from.
As I understand it, how we are wired (different information uptake and processing, less filters, different memory building) can make us more susceptible to things like trauma.
All of the “lost generations” of late diagnosed autistic people, and certainly my observations and experience of two very different school systems and their approaches to differences but especially giftedness (another innate neurodivergence) point to the “little t” traumas of exclusion, dismissal, and a lack of access to defining or even understanding our experiences in any empowering way as relevant.
I would like to further underscore the interplay between the contexts in which we develop and our “now” and draw the connection to dependent origination as well as to liberation. “If there is this, then there is that”
Hopefully this makes sense.
Thank you I’d love to read it (and quote it if needed).
I’m working on a book on this, as well as training materials for education and health care professionals. I just left academia for the Right Livelihood of disability advocacy and would like to offer some seminars as well as participate in panel discussions on neurodivergence, inclusion, and mental health.
The opportunity to work in this field was the result of some intense practice during the Mettā and Chaos retreat with Bhante Sujato this past winter. So whatever form my contributions to this discourse take I want them to both be rooted in Dhamma but also accessible to average users.
This is a very interestig thread! I was wondering how one would distinguish, i.e. know whether neurodiverse traits are innate or aquired. I mean this in general terms so I hope this question is appropiate and not too personal.
I think science is only beginning to understand neuroplasticity (I think I recall one neurobiologist saying this).
I put it up on my Obsidian notes repo at The Bipolar Buddhist (which has odd formating because I was experimenting with Scrivener). I found a related essay that I had forgotten about called Buddhist Approaches to Depression which is, well, what it says. I should note that since learning I am AuDHD last year, I have realized much of what I thought of as “depression” was actually related to either overstimulation and overwhelm triggering autistic burnout, shutdown, or meltdown, or understimulation giving the ADHD problems. I think the essay is still valid, but I intend to revisit these once I have thought a bit more. I will be interested to read what you write on the topic.
Meditation has actually helped me personally. But I’ve combined it with educating myself and making this kind of healing my special interest.
The question “what was always there” and “what happened to me” as well as wisely reflecting on what mental formations are true and what are driven by greed, hatred, and delusion help. Being noise sensitive, for example, is innate. As is synesthesia or pattern recognition. We’re “born that way.” Anxiety or rejection sensitivity or PDA (officially “pathological demand avoidance” - I prefer “persistent demand for autonomy”) are reactions to a world not meant for us.
When panic arose I started to look “backstage” at this reaction (thanks to Buddhist Society of Western Australia for a guided meditation that addressed this - I forgot the Venerable’s name as it was a while ago).
Through mindfulness I could see that it came from perfectionism as a trauma response. And that the trauma stemmed from being told I was fundamentally flawed and a problem. Why was this the case? Further reflection and the insights that arise from practice led me to see that these behaviors are not innate to my being but rather learned protective mechanisms.
As the science tells us, trauma isn’t an event but a reaction. Unlearning it is helping me personally practice better and be in the world better, as well as learn that my neurological makeup means I need more down time and more time for the interests that calm me, like Dhamma.
Sister Dang Nghiem of Plum Village has a book called Flowers in the Dark about healing trauma through Dhamma. And the insights I’ve gained from reading and listening to Dhamma help see through the overlayer of bad experiences that inform behavior and reactions.
I hope this makes sense. I’m working through it myself and don’t claim to be a Dhamma expert, but have made amazing progress and seen others making progress too.
Thanks I’ll look those up!
Yes absolutely burnout, shutdown, meltdown get misunderstood and misdiagnosed, as well as treated incorrectly as a result of a lack of knowledge.
Here’s my first blog post; absolutely a work in progress and I don’t claim to be an expert in anything yet am hoping my neurodivergent ability to process and synthesize information can contribute to others’ well-being:
No one has found a genetic or neurobiological cause for ADHD. See the article:
I would think that a diagnosis of ADHD (that happens via checklists) are a result of individuals not knowing how to handle life and stress (i.e., they ruminate on their problems instead of having the skill of letting go). This is why ADHD individuals also benefit from mindfulness interventions (that build the skill of letting go). See the article:
That is not what resulted in my diagnosis of ADHD, despite what you’d like to think.
Neurodivergence is a biological fact. Both innate and acquired differences in the brain have been studied and documented.
How they are spoken about, framed, and pathologized is indeed a real problem, yet something separate from whether or not they exist. Now that neurodivergent people are reclaiming how we are spoken about, self awareness, insight, and healing is happening.
My first ADHD diagnosis was at the age of 4. It had nothing to do with ruminating and much more to do with impulsivity and emotional regulation than attention. My giftedness (diagnosed at age 6) and autism (diagnosed at age 48) compensate to some extent but also battled with my unmedicated ADHD for most of my life.
In hindsight I can see how “different” my teenager was (also late diagnosed) as well as my entire family of origin struggled as a result of not getting to know themselves. This continues to cause a great deal of suffering in the form of substance abuse and other unwholesome behaviors.
It wasn’t until I got on stimulant medication that I could actually meditate, despite having taken refuge (in the Vajrayana tradition) decades before.
Hi Anne: You need to remember that the mind-brain relationship problem is a philosophical problem that has not yet been resolved, and psychiatry currently operates in the absence of this understanding. So, although you think that neurodivergence is a biological fact that has been studied and documented – this is NOT the case. What scientists are observing are correlations and not causations, although in the literature, people are led to believe biological causation. See the following article that explains why and how this happens:
Regarding ‘causations’, you might also wish to take a look at the following article:
What was your experience?
I understand that this is not directed at me but I find this thread very interesting and wouldn’t want it to turn into a “I’m right - you’re wrong”-type of discussion.
We’re talking about very complex issues and mechanisms here. If the mind-brain-relationship has not yet been resolved as you said - then jumping to conclusions and stating that neurodivergence doesn’t exist as a biological fact is imo not very helpful.