‘Things said or done long ago are recalled and remembered’: The ethics of mindfulness in early Buddhism,psychotherapy and clinical psychology

I argue that current theoretical understandings of mindfulness as an attention regulation strategy for psychological stress reduction and enhanced adaptation to society may produce de-ethicised therapeutic applications. I show how understandings of mindfulness in early Buddhism, psychotherapy and clinical psychology have changed over time. Current understandings of mindfulness as a skill or technique of bringing non-judgmental awareness (or bare attention) to present moment experience are historically recent and differ from early Buddhist understandings in at least one crucial respect: definitions of mindfulness as attentional control or metacognitive awareness lack an emphasis on deep ethical reflection. As such, we need to re-ethicise our conceptual understanding of mindfulness by remembering early Buddhist texts, where mindfulness involves the cultivation of an ethically sensitive style of remembering, which has largely been lost in contemporary definitions.     

Defining mindfulness by how poorly I think I pay attention during everyday awareness and other intractable problems for psychology's (re)invention of mindfulness: comment on Brown et al. (2011)

The Buddhist construct of mindfulness is a central element of mindfulness-based interventions and derives from an age-old systematic phenomenological program to investigate subjective experience. Recent enthusiasm for "mindfulness" in psychology has resulted in proliferation of self-report inventories that purport to measure mindful awareness as a trait. This paper addresses a number of intractable issues regarding these scales, in general, and also specifically highlights vulnerabilities of the adult and adolescent forms of the Mindfulness Attention Awareness Scale. These problems include (a) lack of available external referents for determining the construct validity of these inventories, (b) inadequacy of content validity of measures, (c) lack of evidence that self-reports of mindfulness competencies correspond to actual behavior and evidence that they do not, (d) lack of convergent validity among different mindfulness scales, (e) inequivalence of semantic item interpretation among different groups, (f) response biases related to degree of experience with mindfulness practice, (g) conflation of perceived mindfulness competencies with valuations of importance or meaningfulness, and (h) inappropriateness of samples employed to validate questionnaires. Current self-report attempts to measure mindfulness may serve to denature, distort, and banalize the meaning of mindful awareness in psychological research and may adversely affect further development of mindfulness-based interventions. Opportunities to enrich positivist Western psychological paradigms with a detailed and complex Buddhist phenomenology of the mind are likely to require a depth of understanding of mindfulness that, in turn, depends upon direct and long-term experience with mindfulness practice. Psychologists should consider pursuing this avenue before attempting to characterize and quantify mindfulness.     

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.     

Learning from experience: Bion's concept of reverie and Buddhist meditation: A comparative study

The author argues for a common denominator between Bion's view and the Buddhist view of mental development. In both thought systems, mental growth is synonymous to learning from experience. The author closely examines Bion's concept of attention and compares it to mindfulness, a major factor in Buddhist meditation. In both doctrines, attention must be isolated from other mental processes in order to attain learning from experience. The author compares reverie to the state of mind of equanimity. She argues that enhancement of the ability of reverie, or improving the inner container such that it can hold any content while unmoved by desire, is the purpose of Buddhist practice. Both view the mind as capable of transcending its own restrictions and 'the capacity to know anything' as attainable through disciplined practice.     

The relevance of mindfulness practice for trauma-exposed disaster researchers

This paper aims to raise awareness of vicarious trauma amongst disaster researchers, and suggests ways to prevent vicarious traumatisation from happening and/or reaching incapacitating levels. The paper examines the potential of mindfulness practice, grounded in Buddhist meditation, as a set of contemplation tools through which optimal level of functionality can be maintained or restored. The relevance of the emphasis in mindfulness on understanding suffering, non-attachment, non-judgement, and full participation in the present moment are related to the context of disaster research. The paper demonstrates the potential for increased researcher resilience through acknowledgement and understanding of impermanence, as well as skilful observation of external and internal phenomena in trauma without forming attachment to the pain and suffering.     

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.     

The roots of empathy and aggression in analysis

Empathy and interpretation have complementary roles in analysis. Empathy diminishes psychological arousal, ego-defences, and promotes the therapeutic relationship. Interpretation, when adopted in the service of character analysis and the uncovering of unconscious conflict, represents one element of a larger set of interventions termed analytic aggression, whose primary goal is to promote insight. Psychoanalysis has been increasingly influenced by derivative theories that promote the therapeutic relationship. Clinical observations suggest that the application of analytic aggression has diminished and that many modern treatments may have become overly skewed towards empathic approaches. This paper explores ethical humanism, Jamesian typology, and feminine psychology, as factors that have contributed to the diminished emphasis on analytic aggression in practice. Eastern myth and Buddhist psychology are used to explicate the core features of narcissistic mental structuring and to support the continued importance of analytic aggression in its treatment. Case material is examined to elucidate the benefits and limits of analytic aggression.     

Spacious Awareness in Mahāyāna Buddhism and Its Role in the Modern Mindfulness Movement

This paper investigates a particular understanding of ‘awareness’ in Mahāyāna Buddhism and its relevance for secular mindfulness. We will focus on the Zen and Mahāmudrā traditions which share a view of awareness as an innate wakefulness, described using metaphors of space, light and clarity. These traditions encourage practices in which the meditator rests in this spacious ‘non-dual’ awareness: Zen’s ‘just sitting’ and Mahāmudrā’s ‘open presence’. We explore the role of this approach within secular mindfulness, in particular Mindfulness-Based Stress Reduction (MBSR) and Mindfulness-Based Cognitive Therapy (MBCT). We see how Jon Kabat-Zinn brought influences from Zen into the creation of MBSR, in his approach of ‘non-doing’, and in the practice of ‘choiceless awareness’, akin to Zen’s ‘just sitting’. We then examine how ‘open presence’ meditation is developed in the Tibetan Mahāmudrā tradition, using a sixteenth-century text Mahāmudrā: The Moonlight as our focal point. Turning to interviews with leading UK mindfulness teachers with Tibetan Buddhist training, we explore how this understanding of awareness can infuse meditation with a sense of ‘space’, and how that manifests in their teaching. We argue that a willingness to explore the ‘space of awareness’ can help mindfulness to offer a transformative path beyond stress reduction and therapy.     

Awareness Versus Un-Clinging: Which Matters in Mindfulness?

Awareness and un-clinging have been emphasised in Buddhist discourse as important facets of mindfulness practice for over 2500 years. However, there is a lack of rigorous research examining the relationship between these two elements and their importance to well-being. To evaluate these abstract constructs, the current study adopted multiple assessment modalities; namely, a self-report scale, experience sampling (assessing ‘momentary mindfulness’), and semi-structured interviews (assessing ‘rater-rated mindfulness’). A total of 415 participants completed the questionnaire survey. Among them, 71 participants further took part in the experience sampling procedure and semi-structured interviews. The findings reveal that self-reported awareness was mildly correlated with momentary mindfulness (r = .35) but was not significantly correlated with rater-rated mindfulness. Self-reported un-clinging was moderately correlated with rater-rated mindfulness (r = .53) but was not significantly correlated with momentary mindfulness. Un-clinging, but not awareness, can distinguish meditators from non-meditators. Lastly, based on the Buddha’s mindfulness discourse, a path analysis model illustrates that the effects of un-clinging and awareness on stress reduction are mediated by emotional intelligence and non-attachment. Practical implications and future research designs are discussed.     

Mindful Journeys

Abstract

Becoming mindful involves the cultivation of present-moment-attention, a type of awareness that helps us to tune in to our present experience and accept it for what it is, gently, and without judgment. Perhaps because client's issues commonly include elements of rumination, worrying, self-judgment or lack of awareness, mindfulness practices have been considered for their use in mental health interventions. This article offers a rationale for fostering non-judgmental awareness, reviews the ways mindfulness has been applied as an intervention, and applies mindfulness concepts to counseling practice with case examples.     

Improving sleep with mindfulness and acceptance: A metacognitive model of insomnia

While there is an accumulating evidence to suggest that therapies using mindfulness and acceptance-based approaches have benefits for improving the symptoms of insomnia, it is unclear how these treatments work. The goal of this paper is to present a conceptual framework for the cognitive mechanisms of insomnia based upon mindfulness and acceptance approaches. The existing cognitive and behavioral models of insomnia are first reviewed and a two-level model of cognitive (primary) and metacognitive (secondary) arousal is presented in the context of insomnia. We then focus on the role of metacognition in mindfulness and acceptance-based therapies, followed by a review of these therapies in the treatment of insomnia. A conceptual framework is presented detailing the mechanisms of metacognition in the context of insomnia treatments. This model proposes that increasing awareness of the mental and physical states that are present when experiencing insomnia symptoms and then learning how to shift mental processes can promote an adaptive stance to one's response to these symptoms. These metacognitive processes are characterized by balanced appraisals, cognitive flexibility, equanimity, and commitment to values and are posited to reduce sleep-related arousal, leading to remission from insomnia. We hope that this model will further the understanding and impact of mindfulness and acceptance-based approaches to insomnia.     

On Being Mindful: What Do People Think They're Doing?

Thoughts are typically dismissed as sources of distraction that hinder a mindful awareness of ongoing experience. Although this may be said of some thoughts, we focus on the undervalued role that regulatory thoughts play in the development and maintenance of mindful action. To do so, we explore the function of thoughts from the perspective of action identification theory. The application of action identification principles to mindfulness yields a new understanding of how the mind coordinates mindful action, with implications for mindfulness instruction, practice, and future research.     

Evaluation of a Combined Cognitive Behavioural Therapy and Interpersonal Process Group in the Psychotherapy Training of Clinical Psychologists

It is now widely acknowledged that both content and process elements of psychotherapy play a part in client treatment outcomes. Despite this, there are pressures on Australian clinical psychology training programs to teach evidence‐based approaches in a relatively short time frame. Producing clinical psychology graduates who have an adequate level of competence in evidence‐based practice and meeting the demands of professional accreditation requirements can mean that less time is available to teach the process elements of psychotherapy. The aim of this study was to conduct a preliminary evaluation of a clinical psychology psychotherapy training program that combines an interpersonal process group with a cognitive behavioural therapy training model that incorporates self‐reflection and self‐practice. Eleven participants who participated in the training in 2008 completed the Counseling Self‐Estimate Inventory at pre‐ and post‐training. Significant improvements on the majority of the subscales of this inventory were found. A separate sample of nine trainees and clinical psychology registrars who also previously completed the program attended individual interviews in 2010 aimed at gaining their perspective regarding various aspects of the program. Self‐practice of cognitive behavioural therapy techniques was found to be important in the identification and management of trainees’ own core beliefs, and to their appreciation of how challenging this process may be for clients. The interpersonal process group was described by participants as enhancing their competency as psychotherapists. Common themes included the experience of anxiety and a high level of emotion, and understanding how this experience might be similar for clients; increased self‐awareness; and increased competence in process issues. Many participants believed the process and content components of training were equally important to their development as psychotherapists.     

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.     

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.     

佛教禅定：心理学方法论研究的一种新视角

佛教禅定作为一种佛家认知宇宙实相及自我意识的研究方法与操作技术,为中国人文主义心理学研究提供了一种觉知自我意识的极有效方法。本文从心理学方法论角度出发,结合佛教禅定的内证实践,系统阐述了禅定过程中的研究对象（识蕴）、研究方法（止观）等诸方面的内容和特点。佛教禅定的心理学方法论研究是有别于其他文化形态方法论研究的一种独特证知方法,是对西方心理学方法论研究的一种补充与超越。     

正念与大学生智慧推理的关系：个人成长主动性的部分中介作用

为了考察正念、个人成长主动性(PGI)与智慧推理之间的关系,采用五因素正念量表、个人成长主动性量表与智慧推理量表对242名18-27岁成年早期的大学生进行调查,探讨正念对智慧推理的影响,并检验个人成长主动性的中介效应模型。结果发现：（1）正念对智慧推理水平具有显著的正向影响;（2）个人成长主动性在正念对智慧推理的影响中发挥部分中介作用。     

正念是什么——从正念内涵研究发展角度的思考

"正念是什么"是正念研究中的基本问题,也是长期困扰研究者的难题,造成此困境的重要原因是正念跨越了佛学与心理学两种语境。在正念内涵研究历程中,研究者们先后试图以"去神秘化"、"去语境化"及"整合化"来解决跨语境所造成的问题。本研究认为:正念为多维概念,其内涵的复杂性决定了研究者对正念的认识并非静态的判断,而是逐步成熟的过程;应深入整合佛学与心理学语境,以发展的视角看待正念。     

慈心禅在心理学视角下的应用

随着正念在西方心理学界的流行,慈心禅作为另一种颇具应用潜力的传统佛教禅修方式,正受到越来越多心理学家的关注。系统的慈心禅训练可以培养积极情绪、缓解消极的情绪反应,而即时的慈心禅练习也可以作为一种情绪调节策略。慈心禅可有效提升自我同情,培养对他人的共情能力和积极态度,此外还可辅助某些疾病的治疗。除进一步深入已有方向,未来研究可更多借鉴佛教视角提出新课题,如对慈心进行有效测量,探索慈心禅所诱发情绪的特殊性质,干预愤怒、嫉妒等负性情绪并探索慈心禅的应用方式与条件等。