Assessing “Western” Mindfulness Among Thai Theravāda Buddhist Monks

Mindfulness has its roots in Eastern contemplative traditions and is rapidly gaining popularity in Western psychology. However, questions remain regarding the validity of Western operationalizations of mindfulness. Therefore, the purpose of this study was to assess the applicability of several Western mindfulness measures among a sample of Thai Theravāda Buddhist monks. Twenty-four monks recruited from Buddhist temples in Thailand participated in the study. The monks evinced similar associations between mindfulness and related variables as American validation study samples did, and on two facets of mindfulness the monks’ mean scores were greater than an American college student sample. However, the American sample endorsed significantly higher scores on three other facets of mindfulness. These results raise concerns about whether these scales are measuring mindfulness as it is conceptualized in a Buddhist context. Future research with larger samples is needed to further assess the cultural validity and measurement equivalence of Western mindfulness measures across cultural groups.     

Equanimity: The somatization of a moral sentiment from the eighteenth to late twentieth century

Over the past 40 years, mindfulness‐based therapies (MBTs) have gained a reputation among the biomedical community for their ability to contribute to health, mental capital, and human flourishing. Recently, however, critical mindfulness scholars have questioned the moral import of MBTs, claiming that, in modernizing meditation, they strip Buddhist practices of their ethical and soteriological content. Inspired by Harrington and Dunne's (2015, p. 630) recent call to historicize this present discontent, I offer an account for this perceived “de‐ethicization” of mindfulness, locating it in a long history of changes in the ontological infrastructures supporting moral reasoning from the eighteenth century onwards. Through the example of equanimity—a virtue that has been a part of Western and Eastern character ethics and theories of flourishing from the ancient period to the modern age—I show how, from the eighteenth century, research in the natural sciences on nervous diseases, stress, and relaxation, provided a frame for rethinking moral equanimity as a somatic experience of physiological calm. This transformation reaches its peak in the late twentieth century in research on mindfulness, which builds upon that tradition by folding into its ambit Eastern conceptions of equanimity as well. Insofar as modern MBTs continue to somatize moral virtues, I argue that they raise questions about the degree to which they are conducive to human flourishing and well‐being, as opposed to the related but narrower notions of health and mental capital.     

Some Aspects of Empathy in the Process of Psychotherapy: Learning from Indian Tradition

This article focuses on some practices in Indian tradition as interventions for enhancing empathy among aspiring psychotherapists. In this venture, author after briefly looking into the evolution of pro-social behavior, it defines basic nature of bond formation between therapist and client, and then summarizes findings of studies on Eastern meditational practices in the context of empathy. Since there is not much convincing evidence that meditational practices enhanced empathy in psychotherapists, the suggestion is to explore other processes in the Indian tradition. Intuition (pratibha) and holistic learning (vyutpatti) are among those processes, respectively, for journeys into the inner world and interventions at community level. They are pragmatic ways to sensitize the aspiring psychotherapists.     

Treating disturbed emotional regulation in sexual offenders: The potential applications of mindful self-regulation and controlled breathing techniques

It has been noted that some offenders are characterized by problems in the appropriate regulation of emotional states. Deficits in emotional regulation are particularly pertinent in sexual offenders. Therefore, therapeutic programs should, in part, focus on the development of effective strategies for the control of emotional arousal. In this review, we will provide an outline of how anatomical structures including the amygdala and regions of the prefrontal cortex (PFC) are involved in the appropriate regulation of emotion. It is argued in this paper that the effective control of emotional states may be helped through the adoption of a group of meditational practices, known as mindfulness techniques, which have emerged from Buddhist philosophy. These techniques involve slow, deep breathing and have been shown to affect vagal modulation of the heart and the functioning of specific neural circuits which are critically involved in emotional regulation.     

Mindfulness and trauma: implications for treatment

Mindfulness, originally a construct used in Eastern spiritual and philosophical traditions, has found new utility in psychotherapy practice. Mindfulness practice has been recently applied to treatments of several psychological and health related problems, and research is showing successful outcomes in psychological interventions incorporating mindfulness practices. Several schools of psychotherapy have theorized why mindfulness may be an effective intervention. One population which would theoretically be benefited by mindfulness practice in treatment consists of those individuals who have experienced traumatic events and are exhibiting post-traumatic stress disorder and/or related correlates of past trauma. The present paper gives a general review of the application of mindfulness to clinical psychology interventions. Additionally, we explain how mindfulness is applicable to our integrative behavioral approach to treating trauma and its sequelae. Specifically, this paper will (a) give a general overview of the conceptions and applications of mindfulness to psychology and psychotherapy and provide a brief account of the concepts origins in eastern traditions; (b) discuss the theoretical conceptualization of clinical problems that may relate to the long-term correlates of trauma; (c) describe how mindfulness, acceptance and the therapeutic relationship can address trauma symptoms and discuss a modified treatment approach for trauma survivors that incorporates mindfulness and acceptance practices into traditional exposure treatment.

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An Examination of Concurrent and Incremental Validity of Four Mindfulness Scales

General consensus among psychologists supports the beneficial effects of mindfulness in the treatment of a wide range of clinical conditions such as personality, mood, and anxiety disorders. Several scales used to assess this psychological construct, mainly rooted in Eastern traditions, are currently available to researchers and clinicians. However, the conceptualization and measurement of mindfulness has been considerably diverse. The present study examines the concurrent and incremental validity of four scales: the Philadelphia Mindfulness Scale (PHLMS), the Toronto Mindfulness Scale (TMS), the Five-Facet Mindfulness Questionnaire (FFMQ), and the Langer Mindfulness Scale (LMS). Two independent samples of 176 adults and 397 students, respectively, were recruited. With few exceptions, results were consistent across the two samples and indicated that measures based on an Eastern conceptualization of mindfulness (TMS, PHLMS, and FFMQ) show a different pattern of association with the chosen outcomes compared to the LMS, which is based on a Western conceptualization. Overall, the PHLMS showed the strongest predictive effects and the LMS the weakest in terms of both number of predicted criteria and average effect size. Implications for research and practice are discussed.     

Law and grace in Saint Augustine: a fresh perspective on mindfulness and spirituality in behaviour therapy

The secular, acceptance-based philosophy of third wave behaviour therapy has easily absorbed the notion of mindfulness that originated in Eastern spirituality, entailing a secularised approach to transcendence. The present article seeks to connect mindfulness with existing efforts to integrate the Western client's spirituality into psychotherapy. For that purpose, we show how Christian grace theology and mindfulness theory overlap in the way they construe transcendence and self. Both approaches enhance openness to experience and deemphasise verbal control as a tool for personal progress. It is argued that awareness of this overlap can make it easier for the therapist to understand and appreciate the client's religious perspective. It can also help turn a client's spirituality into a relevant personal strength for therapy. Finally, explaining the overlap can enhance the credibility of mindfulness interventions with traditional Christian clients and make these interventions relevant to their spiritual concerns.     

Intimate distances: William James’ introspection, Buddhist mindfulness, and experiential inquiry

The recent and growing interest in ‘mindfulness’ and ‘mindfulness meditation’ across disciplines in the West presents us with a unique opportunity to reconsider whether Buddhism has anything to offer our contemporary psychological investigations. I argue that the Buddhist-inspired practice of mindfulness has potentially profound implications for the ways in which we conduct our investigations as psychologists, and that, as a style of experiential inquiry, it has at least one Western antecedent in the early introspectionist method of William James. Both are practices of becoming aware of experience; and paradoxically becoming intimately distant with our experience. I present a non-dualistic approach in which introspection and mindfulness are seen not only as psychological but also as social practices, operating simultaneously at the boundary of the individual/inner and social/outer, collapsing such distinctions in practice, and radically undermining the distinction between self and other. While there are similarities between James’ practice of introspection and mindfulness, there are also differences, and I suggest that they should not be easily conflated. Clarifying their relationship should be helpful, not only in distinguishing them from one another, but also in pointing to how mindfulness might allow a broader application than James’ introspection once did.     

A Conceptual Model and Clinical Framework for Integrating Mindfulness into Family Therapy with Adolescents

Individual and group‐based psychotherapeutic interventions increasingly incorporate mindfulness‐based principles and practices. These practices include a versatile set of skills such as labeling and attending to present‐moment experiences, acting with awareness, and avoiding automatic reactivity. A primary motivation for integrating mindfulness into these therapies is compelling evidence that it enhances emotion regulation. Research also demonstrates that family relationships have a profound influence on emotion regulation capacities, which are central to family functioning and prosocial behavior more broadly. Despite this evidence, no framework exists to describe how mindfulness might integrate into family therapy. This paper describes the benefits of mindfulness‐based interventions, highlighting how and why informal mindfulness practices might enhance emotion regulation when integrated with family therapy. We provide a clinical framework for integrating mindfulness into family therapy, particularly as it applies to families with adolescents. A brief case example details sample methods showing how incorporating mindfulness practices into family therapy may enhance treatment outcomes. A range of assessment modalities from biological to behavioral demonstrates the breadth with which the benefits of a family‐based mindfulness intervention might be evaluated.     

Social Validity Assessment of Mindfulness Education and Practices Among High School Students

The authors describe social validity assessment of mindfulness education and practices among high school students (N = 84) participating in a 10-week instructional program. The participants rated their satisfaction with and acceptance of several program components, content areas, and outcomes, as well as their engagement in specific mindfulness practices. Nearly all of the participants rated the program favorably, reported many beneficial effects, and anticipated future use of mindfulness in their lives. They did not routinely perform voluntary formal guided meditations beyond the classroom but did engage in informal mindfulness practices preceding certain activities (e.g., preparing for a test, athletic competition, performance event) and going to sleep at night. The authors discuss these findings and the implications for designing school-based mindfulness education programs.     

Comparative Effects and Social Validation of Support Strategies to Promote Mindfulness Practices Among High School Students

Abstract

We compared the effects of support strategies for promoting formal mindfulness practices of 9th grade high school students who participated in a 10-week school-based mindfulness education program. The students also completed social validity ratings of the support strategies they selected and the formal mindfulness practices they learned. All of the support strategies were associated with increased average minutes of formal mindfulness practices. Students who did not select an extra support strategy also had increased minutes of formal mindfulness practices but of less magnitude in contrast to the two most effective strategies. The social validity ratings of the support strategies ranged from equivocal to good approval, and the students gave positive ratings to the majority of formal mindfulness practices. We discuss the implications of these findings for designing mindfulness education programs, implementing practice-promoting support strategies, and conducting mindfulness research with school children and youth.     

The Association Between Implicit Racial Bias and Mindfulness in Mental Health Practitioners

The mental health research literature on implicit bias is limited (Boysen, 2009), and little is known about how factors that are associated with self‐perceived multicultural counseling awareness, such as mindfulness, relate to implicit racial bias in practicing mental health professionals. Using a correlational research design, we examined the association between mental health practitioners' implicit bias, self‐perceived multicultural counseling competence, facets of dispositional mindfulness, and mindfulness practices. A total of 137 mental health professionals completed an online questionnaire. Results revealed a negative relationship between the observing component of dispositional mindfulness and the implicit racial preference associating White and “good” words. In addition, results indicated that the frequency of engaging in mindfulness practices negatively predicted implicit racial preference associating White and good. Implications for counselor training, practice, and future research are discussed.     

Meditators and non-meditators on sustained and executive attentional performance

In order to gain a deeper understanding of the mindfulness construct and the mental health benefits associated with mindfulness-based programmes, the relation between mindfulness and its proposed core component attention was studied. Buddhist and Western mindfulness meditators were compared with non-meditators on tasks of sustained (SART) and executive (the Stroop Task) attention. Relations between self-reported mindfulness (FFMQ) and sustained and executive attention were also analysed. No significant differences were found between meditators and non-meditators either in sustained or executive attention. High scores on the FFMQ total scale and on Describe were related to fewer SART errors. High scores on Describe were also related to low Stroop interference. Mindfulness meditators may have an increased awareness of internal processes and the ability to quickly attend to them but this type of refined attentional ability does not seem to be related to performance on attention tests requiring responses to external targets.     

Cultivating Mindfulness Through The Practice Of Iaidō

Iaidō is a Japanese swordsmanship art that teaches the practitioner, iaidokan, a series of sword techniques known as kata. The number, and severity of [sword] techniques increases as the practitioner achieves higher grades (kyu and dan). To understand and conduct the [spiritual] core of iaidō, the iaidoka must learn how to be attentive and bodily and mindfully present when carrying out these [sword] techniques. In this respect, mindfulness training could be of great help by enhancing the ability of the iaidokan skills in this regard. Additionally, mindfulness training may be used to teach the practitioner of iaidō how to develop a being-mode. This article discusses, from both an outside-in perspective, as academic researcher and an inside-out perspective as a mindfulness and iaidō practitioner, the meaning of iaidō in terms of attention, [mindfulness] meditation and a being-mode. This discussion may prepare the way for a new and inspiring understanding of Asian spiritual practices in a Western guise.     

Centering prayer as an alternative to mindfulness-based cognitive therapy for depression relapse prevention

In the last two decades, mindfulness has made a significant impact on Western secular psychology, as evidenced by several new treatment approaches that utilize mindfulness practices to ameliorate mental illness. Based on Buddhist teachings, mindfulness offers individuals the ability to, among other things, decenter from their thoughts and live in the present moment. As an example, mindfulness-based cognitive therapy (MBCT) teaches decentering and mindfulness techniques to adults in an eight-session group therapy format so as to reduce the likelihood of depression relapse. Yet, some Christian adults may prefer to turn to their own religious heritage, rather than the Buddhist tradition, in order to stave off depression relapse. Thus, the purpose of this article is to present centering prayer, a form of Christian meditation that is rooted in Catholic mysticism, as an alternative treatment for preventing depression relapse in adults. I argue that centering prayer overlaps considerably with MBCT, which makes it a suitable treatment alternative for many Christians in remission from depressive episodes.     

Some Concerns About the Psychological Implications of Mindfulness: A Critical Analysis

In this critical analysis, we discuss the construct of mindfulness and address a number of theoretical inconsistencies and potential practical consequences of mindfulness-based clinical practices. We argue that mindfulness practices are potentially powerful psychological interventions that should be well circumscribed (1) to assure clinical safety and access to the best available clinical practices and (2) used as part of a multi-component intervention or as a stand-alone treatment, particularly when empirically supported treatments such as cognitive–behavioral therapies have not achieved desired outcomes.     

Dispositional mindfulness attenuates the emotional attentional blink

Emotional stimuli have been shown to automatically hijack attention, hindering the detection of forthcoming targets. Mindfulness is defined as a present moment non-judgemental attentional stance that can be cultivated by meditation practices, but that may present interindividual variability in the general population. The mechanisms underlying modification in emotional reactivity linked to mindfulness are still a matter of debate. In particular, it is not clear whether mindfulness is associated with a diminished emotional response, or with faster recovery. We presented participants with target pictures embedded in a rapid visual presentation stream. The targets could be preceded by negative, neutral or scrambled critical distractors. We showed that dispositional mindfulness, in particular the Non-reacting facet, was related to faster disengagement of attention from emotional stimuli. These results could have implications for mood disorders characterised by an exaggerated attentional bias toward emotional stimuli, such as anxiety and post-traumatic stress disorders.     

Change and stability with respect to attitudes and practices related to marriage in Ashkabat,Baku, and Ankara: Three Turkic cultures

Changes in practices and views related to marriage were investigated by conducting interviews with respondents of Turkic origin residing in the capitals of Turkey, Turkmenistan, and Azerbaijan: three Turkic cultures with different historical backgrounds. The results revealed that, with some exceptions, practices related to marriage demonstrated a trend toward modernity in all three samples. The most rapid and consistent pattern of transition was evidenced for the Ankara sample, the Ashkabat sample revealed both change and stability, whereas the Baku sample demonstrated the least amount of change with respect to practices related to marriage. Less change was evidenced for attitudes. The results were discussed with reference to historical events and value systems surrounding national identities of the respective cultures. It was argued that, in the case of Turkmenistan, symbols of the clan system were retained and changes were consistent with basic values of the Oguz family. In the case of Azerbaijan, relative gender equality and elaborate ceremonies involving the extended family were construed as attempts at preserving Turkish identity in the face of Russian domination. Lastly, it was argued that the official endorsement of Western‐style families, contact with the West, and rejection of Eastern ways for over a century in Turkey has resulted in the most consistent pattern of relationships between different indicators of the Western‐style family.     

The Moderating Effects of Mindfulness on Psychological Distress and Emotional Eating Behaviour

Current evidence and theory suggests that emotional eating resulting from attempts to manage psychological distress, such as anxiety, depression, and stress, is considered to be a major contributor to obesity. Mindfulness has been shown to be related to disordered eating behaviours. Employing a non‐clinical sample of 42 males and 115 females, the present study investigated the contribution of mindfulness as a potential moderator between psychological distress and engagement in emotional eating, while controlling for the effects of gender and general nutrition knowledge. Consistent with predictions, psychological distress was positively associated with engagement in emotional eating, while mindfulness was found to share an inverse relationship. Moreover, after controlling for gender and general nutrition knowledge, the interaction between psychological distress and mindfulness was found to significantly predict the tendency to engage in emotional eating over and above the individual effects of these variables. The findings from the current study add to the current literature supporting the use of mindfulness‐based interventions for treatment of emotional eating practices in individuals experiencing anxiety, stress, and lower levels of depression.     

Meditative Dialogue: Cultivating Compassion and Empathy with Survivors of Complex Childhood Trauma

Complex childhood trauma often affects the capacities of survivors to experience empathy and compassion toward themselves and others. Recent mindfulness literature recognizes meditation as an evidence-based practice that is able to change the brain, increasing one's capacities for empathy and compassion. This article offers an exploration of selected literature on complex childhood trauma and on mindfulness practices related to the development of compassion and empathy. A case study illustrates the use of a meditative dialogue practice in psychotherapy with a survivor of complex childhood trauma that serves to increase her ability to have empathy and compassion for herself and others.