中日文化交流的使者——大休正念

南宋末年,蒙古势力日趋强大,不断挥师南征,偏安半壁江山的南宋政权摇摇欲坠,人民颠沛流离,寺院屡遭破坏。此时的日本,经“承久之乱”[1],幕府统治确立,社会相对稳定,禅宗逐渐受到以幕府执权[2]北条氏为首的武士阶级的崇信,影响日渐扩大。于是,或应日方邀请,或为躲避战乱,南宋不少禅僧远离故土,东渡扶桑,他们在弘扬和发展禅宗的同时,也在书法、篆刻、建筑、文学等领域为日本文化的发展增添了新的活力,发挥了积极的作用。本文将要介绍的,就是其中的一位杰出僧人——大休正念。一正念,自号大休,嘉定八年(1215)出生于永嘉郡(在今浙江温州)。幼年…     

正念认知疗法用于抑郁症复发预防的研究现状

正念指对当下的体验(包括个人的感觉、想法、身体状态和环境)不加评判地觉知,同时又抱着开放、好奇和接纳的心态.正念认知疗法(MBCT)主要用于抑郁症复发的预防,帮助患者从反刍思维、体验逃避等适应不良的应对模式中摆脱出来.本文对近几年正念及相关疗法的内涵,MBCT在预防抑郁症复发上的优势,以及MBCT的作用机制和疗效等研究状况进行了综述.     

"正念"疗法产生与发展的历史根由及其理论缺失

正念疗法是一系列以正念思想为基础的心理疗法的总称."注意当下"与"不作评判"是"正念"疗法的两大理论要点."正念"疗法在美国产生与发展,其外因是禅宗在美国的广泛传播,其内因是传统心理疗法的局限."正念"疗法的理论谬误在于抛弃了禅宗的理论内核,而仅继承了其形式外壳.     

正念研究的分歧：概念与测量

正念是当代临床健康心理学领域出现的一个新概念, 尽管其应用在临床领域取得了瞩目的成绩, 但对于正念的理论研究却亟待加强。在对正念的三阶段概念演进过程及四种取向的测量工具进行了系统梳理与评价后, 发现目前对正念的理论研究存在两大问题。一是概念不够清晰, 它可以指代一种行为(冥想)、心理状态、心理过程, 甚至是一种人格或类人格特质; 二是测量过于多元, 有状态取向、能力取向、认知取向和特质取向。两大问题的核心在于如何理解正念。基于对问题的分析及以往实证研究, 建议可以借鉴价值实践分类体系(Values In Action Classification), 以类特质为取向, 采用兼顾文化共同性和特殊性的方法, 深入挖掘其独特的核心内涵, 在命名、测量上突显个体对当下经验留心的基本特点。     

从以变量为中心到以个体为中心：正念研究路径的转向及启示

将以个体为中心的研究路径引入正念研究领域。基于量化研究,主要以五因素正念问卷为测量工具,以潜在剖面分析为研究方法,将研究对象区分为不同的子群体,并分析各个子群体形成的影响因素及在结果变量上的不同表现等,很好地弥补了变量中心研究路径的不足。基于质性研究,关于正念安全性/不良反应的问题,采用以个体为中心的研究路径,尊重个体差异性与自主性,以确保个体在安全练习的基础上获益。以个体为中心的研究路径对于准确把握个体正念方式并以此为依据有针对性地对个体开展正念干预等有着重要的意义。

     

勿以善小而不为：正念与智慧——社会善念与观点采择的链式中介

基于正念的去自我中心机制,提出正念可通过观点采择与社会善念的链式中介对智慧产生正向效应的假设,运用问卷横断自评、正念干预和社会善念的操纵等多种方法从特质与状态层面进行验证(总样本量为909)。研究表明,特质层面的正念与社会善念、智慧两两正相关,可正向预测社会善念与智慧,并验证了社会善念的中介作用(研究1);从状态层面发现正念干预能在短期内有效提升个体的状态社会善念与智慧推理水平,再次验证社会善念的中介效应(研究2);受到操纵的社会善念也能够提升正念对智慧的正向预测效应,不仅验证了社会善念中介作用的稳健性,也验证了社会善念与智慧的因果关联,同时,观点采择与社会善念的链式中介作用也得到了研究结果的支持(研究3),即具备特质正念或进行正念练习时体验状态正念的个体,更易运用观点采择能力,在人际互动中表现出善意关注,由此作出考量他人的智慧决策。     

试论吕澂佛学思想的后期变化——从吕澂与熊十力辨佛学根本问题说起

本文围绕吕澂与熊十力四十年代关于佛学根本问题的辩论，试图阐明吕澂佛学研究经历了既连接又断裂的两个阶段，他又如何实现由前一阶段向后一阶段的跨越。     

站在东西佛教文化走廊上的思考——佛法修持与佛学研究在现代社会发展中的双重课题

台湾圣严法师曾在勖勉中华佛学研究所同仁的开示中说过:“要立志做一个宗教家,而不只是一个佛学研究者。但是一位优秀的宗教家,必须有良好的学术背景。”这也就是强调,“佛学研究”与“佛法修持”其实并不冲突。作为佛弟子,不仅要成为一个“佛学的研究者”,更应是“佛法的修持者”。这意味着我们不光要从事佛学研究,更要有担当,成为一位优秀的“佛教宗教家”。本文就是以这样的角度说明佛法修持与佛学研究之间存在着“本末体用”互补相资而不可分割的关系,并尝试依留日的修学见闻,尝试探讨中国佛教现代化开展中佛法修持与佛学研究的双重课题…     

从医学整合的角度谈现代肺癌的防治

肺癌是严重影响群众健康的常见恶性肿瘤,当前肺癌防治工作中面临一系列由于分科过细、欠缺协作等导致的问题.加强肺癌防治领域中学科、技术、资源的整合,才能够有效应对越来越严峻的肺癌防治形势.建立以疾病为中心的肺癌整体防治模式,对于其他单一重大疾病的防治也有重要参考意义.     

从医学整合的角度谈现代肺癌的防治

肺癌是严重影响群众健康的常见恶性肿瘤,当前肺癌防治工作中面临一系列由于分科过细、欠缺协作等导致的问题。加强肺癌防治领域中学科、技术、资源的整合,才能够有效应对越来越严峻的肺癌防治形势。建立以疾病为中心的肺癌整体防治模式,对于其他单一重大疾病的防治也有重要参考意义。     

When east meets west: reflections on the use of Buddhist mindfulness practice in mindfulness-based interventions

The Western mental health profession has included Buddhist practices in its clinical applications, and Buddhisms’ contribution to mindfulness-based interventions (MBIs) could be considered as one of its main inputs. However, MBIs appear to depart in some key ways from their Buddhist origins whereby it may reduce its psychotherapeutic value and affect the accurate dissemination of the Buddhas’ teachings. This paper reflects on some of these departures, by firstly discussing the term mindfulness, which, as used in the MBIs, has a more restrictive meaning than that meant by the Buddha. Secondly, this paper discusses the usefulness of MBI therapists being knowledgeable in a range of meditation techniques, rather than in only a few. And thirdly, this paper discusses the usefulness of MBI therapists having a personal mindfulness practice of ones’ own, and concludes by suggesting that an explicit acknowledgement of the Buddha in the formation of the MBIs be considered.     

A cognitive perspective on mindfulness

Mindfulness, the core teaching of the Buddhist tradition, has been receiving serious attention from the West in recent decades as evidence of the efficacy of mindfulness‐based interventions for emotional distress have become available. Although traditional Buddhist texts have described the mechanisms of mindfulness and the way to cultivate it in great detail, much is still not known from the perspective of Western science. In particular, there is no general agreement on the conceptualization and operationalization of mindfulness. Several conceptual models of mindfulness (referred to as “state” or “trait”) have been put forward to elucidate different aspects of this phenomenon, but none has gained sufficient empirical validation. This article proposes a new cognitive model of mindfulness. It has been our goal to describe and interrelate a relatively comprehensive group of determinants of a state of mindfulness, the consequences of its regular practicing, the mechanisms responsible for its beneficial effects, and the feedback mechanisms operating between the various constituents of the model. Within this model, the primary emphasis has been placed on understanding the cognitive processes shaping a state of mindfulness (i.e., the links between consciousness, meta‐awareness and the unconscious), and on their determinants (i.e., the executive functions of attention and the components of working memory). A metacognitive system promoting mindfulness, as well as the general capability of the central executive system, is suggested as a factor explaining individual differences in mindfulness, whereas decentering, self‐compassion, and reduction of self‐focused attention are proposed as mechanisms mediating beneficial changes. We hope that the model presented will encourage further discussion and orient future studies in the area of mindfulness.     

Applying Buddhist Practices to Recovery: What I Learned From Skiing With a Little Buddha Wisdom

The author describes how 5 Buddhist practices—enlightenment, compassion, acceptance, mindfulness/meditation, and the spiritual community—can serve as a foundation for an integrated recovery model that incorporates numerous perspectives from the 12‐step program of Alcoholics Anonymous. An application of the model illustrates how it is applied to real‐life recovery.     

The happy face of mindfulness: Mindfulness meditation is associated with perceptions of happiness as rated by outside observers

The last decade has witnessed an enormous increase in research examining the effects of mindfulness meditation. One of the basic assumptions guiding this research is that meditation ultimately makes people happier. In this article, in two studies we tested whether meditators actually look happier. To address this question, outside raters judged the happiness of meditators and non-meditators based on a 15-s video clip of their behaviour. Study 1 demonstrated that novice meditators looked happier after an intensive 9-day meditation retreat (as compared to before the retreat), while Study 2 demonstrated that experienced mindfulness meditators looked happier as compared to controls. The interpersonal implications of these findings are discussed.     

Relational frame theory,acceptance and commitment therapy,and a functional analytic definition of mindfulness

The present article interprets mindfulness from the point of view of the effects of language and cognition on human action. Relational Frame Theory is described to show how human suffering is created by entanglement with the cognitive networks made possible by language. Mindfulness can be understood as a collection of related processes that function to undermine the dominance of verbal networks, especially involving temporal and evaluative relations. These processes include acceptance, defusion, contact with the present moment, and the transcendent sense of self. Each of these components of mindfulness are targeted in Acceptance and Commitment Therapy, and there is some evidence that they underlie the therapeutic changes induced by this approach. The relation between the present approach to mindfulness and other approaches is discussed.     

The effects of mindfulness interventions on prenatal well-being: A systematic review

Objective: Low well-being during pregnancy can have significant adverse outcomes for mother and child. The effects of mindfulness interventions on prenatal maternal well-being are increasingly examined but outcomes have yet to be systematically evaluated. The aims of the current paper are to systematically evaluate intervention effects and current research approaches with pregnant groups.

Design: A systematic review of eight studies examining mindfulness intervention effects on prenatal well-being.

Results: Findings indicate potential benefits of mindfulness interventions for reducing levels of depression, anxiety and negative affect during pregnancy. There is also evidence for improved self-compassion and perceived childbirth self-efficacy. Further, these effects may be more pronounced for vulnerable groups, such as women currently experiencing low prenatal well-being. Less consistent findings were observed for stress, and positive affect. Variations in research design, gestational characteristics, timing of assessments and outcome measurement may explain some inconsistencies in the extant literature.

Conclusion: Mindfulness interventions present a potentially useful means to improve prenatal well-being but improved methodological quality is essential to rigorously examine intervention effects.     

正念对亲密关系的影响

亲密关系中的正念, 是指个体有意识地关注可能影响关系的感觉或想法。由于其有助于提高关系满意度并缓解关系冲突, 因而逐渐在理论和应用上受到关注。二元互动过程理论有助于在二元框架下理解正念影响亲密关系的过程和结果, 研究者通常采用测量法、实验诱导法和正念干预探究正念对亲密关系的影响。鉴于正念干预对亲密关系具有防护和补救功能,因此被应用于相对幸福、面临挑战和陷入危机等不同关系状态。未来的研究可根据关系的阶段特征和可能的反向作用建构理论; 根据亲密关系的二元互动和阶段特点, 从多维、动态发展的视角界定概念, 通过互评法和观察编码法进行测量; 采用更严谨的设计明确干预效果; 并且关注潜在的消极影响。     

The positive effects of mindfulness on self-esteem

Positive psychological research has clearly highlighted the importance of investigating factors that contribute to well-being. One factor contributing greatly to psychological well-being is mindfulness, which has been related to a wide range of positive outcomes, including healthy self-esteem. Here, we present two studies that aim to extend prior research on mindfulness and self-esteem. In Study 1, we propose and test a theoretically derived model of the role that mindfulness plays in the prediction of self-esteem and life satisfaction. Four facets of mindfulness significantly predicted increased self-esteem, which in turn predicted overall life satisfaction. In Study 2, we extended this study by examining the direct effects of a brief mindfulness induction on state self-esteem, and found that experimentally enhancing state mindfulness led to an increase in state self-esteem. The two studies presented clearly demonstrate that mindfulness and self-esteem are related, and, importantly, that mindfulness training has direct positive effects on self-esteem.     

A controlled trial of mindfulness training in schools: The importance of practice for an impact on well-being

We report the results of a short programme of mindfulness training administered to adolescent boys in a classroom setting. Intervention and control groups (N = 155) were compared on measures of mindfulness, resilience and psychological well-being. Although the overall differences between the two groups failed to reach significance, we found that within the mindfulness group, there was a significant positive association between the amount of individual practice outside the classroom and improvement in psychological well-being and mindfulness. We also found that the improvement in well-being was related to personality variables (agreeableness and emotional stability). Most students reported enjoying and benefiting from the mindfulness training, and 74% said they would like to continue with it in the future. The results of this preliminary study are encouraging. Further work is needed to refine the training programme and undertake a definitive randomised controlled trial, using both subjective and objective outcome measures, with long-term follow-up.     

Electrophysiological correlates of dispositional mindfulness: A quantitative and complexity EEG study

While growing evidence supports that dispositional mindfulness relates to psychological health and cognitive enhancement, to date there have been only a few attempts to characterize its neural underpinnings. In the present study, we aimed at exploring the electrophysiological (EEG) signature of dispositional mindfulness using quantitative and complexity measures of EEG during resting state and while performing a learning task. Hundred twenty participants were assessed with the Five Facet Mindfulness Questionnaire and underwent 5 min eyes-closed resting state and 5 min at task EEG recording. We hypothesized that high mindfulness individuals would show patterns of brain activity related to (a) lower involvement of the default mode network (DMN) at rest (reduced frontal gamma power) and (b) a state of ‘task readiness’ reflected in a more similar pattern from rest to task (reduced overall q-EEG power at rest but not at task), as compared to their low mindfulness counterparts. Dispositional mindfulness was significantly linked to reduced frontal gamma power at rest and lower overall power during rest but not at task. In addition, we found a trend towards higher entropy during task performance in mindful individuals, which has recently been reported during mindfulness meditation. Altogether, our results add to those from expert meditators to show that high (dispositional) mindfulness seems to have a specific electrophysiological pattern characteristic of less involvement of the DMN and mind-wandering processes.