Although research has found that long-term mindfulness meditation practice promotes executive functioning and the ability to sustain attention, the effects of brief mindfulness meditation training have not been fully explored. We examined whether brief meditation training affects cognition and mood when compared to an active control group. After four sessions of either meditation training or listening to a recorded book, participants with no prior meditation experience were assessed with measures of mood, verbal fluency, visual coding, and working memory. (...) Both interventions were effective at improving mood but only brief meditation training reduced fatigue, anxiety, and increased mindfulness. Moreover, brief mindfulness training significantly improved visuo-spatial processing, working memory, and executive functioning. Our findings suggest that 4 days of meditation training can enhance the ability to sustain attention; benefits that have previously been reported with long-term meditators. (shrink)

Role conflict occurs when a job possesses inconsistent expectations incongruent with individual beliefs, a situation that precipitates considerable frustration and other negative work outcomes. Increasing interest in processes that reduce role conflict is, therefore, witnessed. With the help of information collected from a large sample of individuals employed at an education-based healthcare institution, this study identified several factors that might decrease role conflict, namely mindfulness and organizational ethics. In particular, the results indicated that mindfulness was associated with decreased (...) role conflict, and that perceived ethical values and a shared ethics code were associated with decreased role conflict and increased mindfulness. Despite the study's limitations, these findings imply that companies might better manage role conflict through the development of mindfulness and organizational ethics. (shrink)

Mindfulness-based interventions (MBIs) are being actively implemented in a wide range of fields – psychology, mind/body health care and education at all levels – and there is growing evidence of their effectiveness in aiding present-moment focus, fostering emotional stability, and enhancing general mind/body well-being. However, as often happens with popular innovations, the burgeoning interest in and appeal of mindfulness practice has led to a reductionism and commodification – popularly labelled ‘McMindfulness’ – of the underpinning principles and ethical foundations (...) of such practice which threatens to subvert and militate against the achievement of the original aims of MBIs in general and their educational function in particular. It is argued here that mindfulness practice needs to be organically connected to its spiritual roots if the educational benefits of such practice are to be fully realised. (shrink)

This essay critiques the standard characterization of mindfulness as present-centred non-judgmental awareness, arguing that this account misses some of the central features of mindfulness as described by classical Buddhist accounts, which present mindfulness as being relevant to the past as well as to the present. I show that for these sources the central feature of mindfulness is not its present focus but its capacity to hold its object and thus allow for sustained attention, regardless of whether (...) the object is present or not. I further show that for these sources mindfulness can be explicitly evaluative, thus demonstrating the degree to which classical Buddhist accounts differ from the modern description of mindfulness as non-judgmental. I conclude that although this modern description may be useful as an operational definition intended for practical instruction, it does not provide an adequate basis for a theoretical analysis of mindfulness, for it fails to emphasize its retentive nature to privilege its alleged nonconceptuality. (shrink)

This research explores the intervention effect of the mindfulness acceptance insight commitment (MAIC) training program on the mindfulness level, flow state, and mental health of college swimmers. A sample of 47 college swimmers from a regular university was recruited and randomly divided into two groups before the intervention. Independent variables between groups are psychological training mode (MAIC training/no training), and the independent variable within group was time (pre-test, post-test, and continuity test). The dependent variables are mindfulness level, (...) flow state, and mental health (anxiety, depression, training, and competition satisfaction). Results show that after the intervention of MAIC training, the mindfulness level of athletes’ flow state has been significantly improved, whereas anxiety and depression significantly decreased. In addition, the satisfaction with training and competition significantly improved. In the continuous stage after the intervention, the mindfulness level, flow state, and mental health of athletes are still significantly higher than those in the pre-test. The comparison of the post-test and continuity test show no significant differences in the mindfulness level, flow state, depression, and training and competition satisfaction of athletes. Still, the anxiety level shows an upward trend with a significant difference. This study demonstrates that the MAIC mindfulness training program can significantly improve the mindfulness level, flow state, anxiety, depression, and training and competition satisfaction of college swimmers with a good continuity effect. Thus, the athletes’ sports experience can be improved, and good psychological benefits can be attained. (shrink)

This paper presents and discusses the psychological interventions that are primarily based on the development of mindful awareness as a psychotherapeutic tool. Mindfulness based psychological interventions are defined and situated in their historical context, in the larger perspective of the evolution of psychotherapies in the Western world in the last two decades. A special focus is given to mindfulness based stress reduction and to mindfulness based cognitive therapy . The structure and core elements of these interventions are (...) presented. Then, we examine their effectiveness in improving psychological and physical well-being. In the next section, we speculate about the underlying psychological mechanisms that might account for the effects of mindfulness based interventions. Special attention is devoted to the cognitive processes underlying emotion regulation and self-awareness. Finally, we examine how a first person approach might contribute to the understanding of mindfulness based interventions. (shrink)

Although it has been given qualified approval by a number of philosophers of education, the so-called ‘therapeutic turn’ in education has been the subject of criticism by several commentators on post-compulsory and adult learning over the last few years. A key feature of this alleged development in recent educational policy is said to be the replacement of the traditional goals of knowledge and understanding with personal and social objectives concerned with enhancing and developing confidence and self-esteem in learners. After offering (...) some critical observations on these developments, I suggest that there are some educationally justifiable goals underpinning what has been described as a therapeutic turn. Whilst accepting that ‘self-esteem’ and cognate concepts cannot provide a general end or universal aim of education, the therapeutic function is more valuable and significant than is generally acknowledged. This claim is justified by an examination of the concept of ‘mindfulness’ that, it is argued, can be an immensely powerful and valuable notion, which is integrally connected with the centrally transformative and developmental nature of learning and educational activity at all levels. (shrink)

The result is a one-dimensional, economistic and bleakly utilitarian conception of the educational task.In Mindfulness and Learning: Celebrating the Affective Dimension of Education, Terry Hyland advances the thesis that education stands in ...

Many philosophers endorse the Transparency Thesis, the claim that by introspection one cannot become aware of one's experience. Recently, some authors have suggested that the Transparency Thesis is challenged by introspective states reached under mindfulness. We label this the Mindfulness Opacity Hypothesis. The present paper develops the hypothesis in important new ways. First, we motivate the hypothesis by drawing on recent clinical psychology and cognitive science of mindfulness. Secondly, we develop the hypothesis by describing the implied shift (...) in experiential perspective, the scope of introspectable qualities, and the level of skill. Thirdly, we defend the hypothesis against various philosophical arguments. We conclude that the Mindfulness Opacity Hypothesis is empirically and theoretically well motivated and supported. (shrink)

This study investigated the link between meditation, self-reported mindfulness and cognitive flexibility as well as other attentional functions. It compared a group of meditators experienced in mindfulness meditation with a meditation-naïve control group on measures of Stroop interference and the “d2-concentration and endurance test”. Overall the results suggest that attentional performance and cognitive flexibility are positively related to meditation practice and levels of mindfulness. Meditators performed significantly better than non-meditators on all measures of attention. Furthermore, self-reported (...) class='Hi'>mindfulness was higher in meditators than non-meditators and correlations with all attention measures were of moderate to high strength. This pattern of results suggests that mindfulness is intimately linked to improvements of attentional functions and cognitive flexibility. The relevance of these findings for mental balance and well-being are discussed. (shrink)

The study of brain changes in response to mindfulness (MF) practice could serve as a way to expand our understanding of key cognitive processes such as consciousness, attention, or executive functions. The aim of this work is to offer an updated review of the studies that have investigated the effects of MF on cognition; specifically, the processes of consciousness, attention, and executive functioning, measured by evoked potentials (EP). The main studies on this topic from 2006 to the present are (...) reviewed and the principal findings are grouped according to the EP measured, mainly N1, N2, and P3. The convergent evidence derived from the updated research allows us to propose a hypothetical model of the existing correlations between the influences of MF on cognitive processes and the associated EP components. However, the methodological limitations found mean that we should take these results with caution and advise a methodological refinement for future research. (shrink)

One of the most fundamental concepts within Martin Buber’s philosophy concerns two modes of being: I–it, which reflects an egocentric instrumental existence, and I–thou, which reflects dialogical encounter and interrelatedness. At the face of it, technology seems to be the ultimate example of that which engenders and I–it consciousness. Indeed, a recurrent concern in contemporary times suggests that the increase in our technology use is slowly but surely depriving us of meaningful encounters with the other. In this paper we propose (...) that technology can in fact be applied as an antidote to this predicament. To make this point we describe the teaching of mindfulness practice in higher education. We focus particularly on the use of cell phones to cultivate mindful attention as a precondition and characteristic of I–thou relationships. These cell phones, which have somewhat become extensions of our bodies, remind us to become present and hence more likely to acknowledge interrelatedness. Brief excerpts from student projects in these courses will be applied to demonstrate these transitions. (shrink)

The Chan tradition is renowned as the “meditation” school of East Asia. Indeed, the Chinese term chan 禪 is an abbreviated transliteration of dhyāna, the Sanskrit term arguably closest to the modern English word “meditation.” Scholars typically date the emergence of this tradition to the early Tang dynasty , although Chan did not reach institutional maturity until the Song period . In time, Chinese Chan spread throughout East Asia, giving birth to the various Zen, Sŏn, and Thiền lineages of Japan, (...) Korea, and Vietnam, respectively. Today these traditions continue to promote, at least in theory, meditation practices, and these have been the subject of considerable scholarly .. (shrink)

When applied in population-level contexts, such as schools or business, mindfulness-based interventions (MBIs) find themselves in a crossfire between two different kinds of criticisms. On one side, some worry that MBIs’ normative commitments might be “too thick,” worrying that MBIs might come with a particular conception of the good, and significant ethical and religious commitments. On the other side, some worry that contemporary MBIs are ethically “too thin,” as they shed too many of their original Buddhist ethical and soteriological (...) goals. In this chapter, it is argued that contemporary MBIs should remain normatively thin, as that makes them more suitable for population-level contexts. Against “thickness worries,” it is argued that MBIs are compatible with liberal respect for autonomy, as the benefits are often autonomy-enhancing, which makes MBIs potentially valuable across a broad range of conceptions of the good. The second line of argument is developed through a discussion of MBIs in schools. (shrink)

Participants were unknowingly exposed to complex regularities in a working memory task. The existence of implicit knowledge was subsequently inferred from a preference for stimuli with similar grammatical regularities. Several affective traits have been shown to influence AGL performance positively, many of which are related to a tendency for automatic responding. We therefore tested whether the mindfulness trait predicted a reduction of grammatically congruent preferences, and used emotional primes to explore the influence of affect. Mindfulness was shown to (...) correlate negatively with grammatically congruent responses. Negative primes were shown to result in faster and more negative evaluations. We conclude that grammatically congruent preference ratings rely on habitual responses, and that our findings provide empirical evidence for the non-reactive disposition of the mindfulness trait. (shrink)

This paper explores the introduction of mindfulness into courses in higher education. Some of these courses are taught by Buddhist scholars; others are taught by scholars within other disciplines who themselves have a meditation practice. Those scholars included here represent a much larger number in diverse settings, including state universities, liberal arts colleges, Ivy League institutions, and historically black colleges. They teach in almost every discipline, including architecture, poetry, chemistry, economics, and law. The courses discussed in this paper are (...) taught by Contemplative Practice Fellows, a programme of the Center for Contemplative Mind in Society. The paper also places this movement into a short history of contemplative education and raises questions about its future impact on the academy. (shrink)

Behind the dramas and conflicts, there exists a quiet inner place where meditation and mindfulness can help us reside. This book shares personal insights from visionary leaders -- the Dalai Lama, Jon Kabat-Zinn, and Marianne Williamson among them -- who discuss their methods of maintaining mental health and happiness. Their teaching can help you transform your life from the inside out and discover innate strength, kindness, and courage.

As the world becomes hotter and natural disasters increase, the challenge for survival will become greater. We need to become increasingly resilient. This has implications for how we see ourselves, others and the environment. What is consciousness? If it is more than the firing of an assemblage of neurons in our brain , how does it relate to mindfulness? What is the link between mindfulness, wellbeing and the global commons? Where do we -- indeed should we -- draw (...) the lines of inclusion and exclusion when we consider needs and responsibilities for sustainable futures? Do we have a choice between isolation in zero sum competitive nation states or finding ways to achieve multilateralism? Can mindfulness be enhanced through participation? How could intersubjectivity and expanding our relationships across self-other and the environment change our attitude towards representation, accountability and sustainable futures? The paper reflects on the extent to which participation is an end in itself, in other words that participation enables people to have a greater understanding of one another and a better match of services to needs. It addresses past research aimed at enhancing public policy conducted over the past twenty years and draws on current research into ways to enhance communication and mindfulness to promote wellbeing and resilience. This is addressed through combining cycles of open and structured dialogue guided by e- democracy and e-governance software to inform decision making by both users and providers. It creates updated data which are used only as a guide to inform decisions and as an aid to address complex problems. New approaches to social policy and governance challenges will need to be timely, inclusive and responsive to global citizens. (shrink)

Humanistic management and mindfulness practices can potentiate one another to foster an inclusive society. By moving beyond a limited instrumental understanding of mindfulness practice to a generative mindfulness that incorporates a recognition of the rich nature of the human mind, awareness of cultural practices, and deeply rooted ethical foundations, managers can create organizational cultures that honor the sacred in every human being. A set of interviews with noted consultants and researchers on mindfulness and leadership suggests convergence (...) on this perspective, as does the experience of a university administrator in developing an anti-racist agenda for a large U.S. university. This article is based on both the personal experience and scholarly research of its authors and suggests ways that humanistic management education can contribute to creating inclusive workplaces through incorporating generative mindfulness in executive development as well as undergraduate programs. (shrink)

Mindfulness can benefit athletes’ mindset and performance. These benefits may be enhanced by sport-specific mindfulness interventions. Accordingly, our objectives were 2-fold: first, to develop a rowing-specific mindfulness intervention, and second, to investigate its effects on mindfulness, flow, reinvestment, and rowing performance. Rowers were randomly assigned to either a 6-week rowing-specific mindfulness intervention, which included generic and rowing-specific practices, or a control group. Rowers completed pre-test and post-test measures of performance, mindfulness, flow, and rowing-specific reinvestment. (...) Lastly, rowers completed an evaluation form following the intervention. The results demonstrated that the intervention group increased flow, mindfulness, and improved performance, additionally conscious motor processing decreased from pre-test to post-test. However, the intervention did not preferentially change mindfulness or reinvestment compared to control. Participants provided favorable feedback and evaluated the intervention positively. Our 6-week rowing-specific mindfulness intervention promoted flow, encouraged mindfulness, and aided performance. Thus, we provide preliminary explorative evidence that a sport-specific mindfulness intervention can benefit athletes. We recommend that future research, with large sample sizes and improved home practice, should examine mediators and moderators of the mindfulness-performance relationship. (shrink)

The purpose of this paper is to determine the meaning and function of mindfulness meditation using as the source of inquiry the Pāli Canon, the oldest complete collection of Buddhist texts to survive intact. Mindfulness is the chief factor in the practice of satipa hāna, the best known system of Buddhist meditation. In descriptions of satipa hāna two terms constantly recur: mindfulness (sati) and clear comprehension (sampajañña). An understanding of these terms based on the canonical texts is (...) important not only from a philological angle but because such understanding has major bearings on the actual practice of meditation. The word sati originally meant ‘memory,’ but the Buddha ascribed to this old term a new meaning determined by the aims of his teaching. This meaning, the author holds, might best be characterized as ‘lucid awareness.’ He questions the common explanation of mindfulness as ‘bare attention,’ pointing out problems that lurk behind both words in this expression. He also briefly discusses the role of clear comprehension (sampajañña) and shows that it serves as a bridge between the observational function of mindfulness and the development of insight. Finally, he takes up the question whether mindfulness can legitimately be extracted from its traditional context and employed for secular purposes. He maintains that such non-traditional applications of mindfulness are acceptable and even admirable on the ground that they help alleviate human suffering, but he also cautions against a reductionist understanding of mindfulness and urges that investigators respect the religious tradition in which it is rooted. (shrink)

Grounded in Mindfulness-to-Meaning Theory, this study examined the relation between dispositional mindfulness and life satisfaction through mediating mechanisms including savoring positive experiences and gratitude. A total of 133 Chinese mindfulness practitioners at 20–72 years old were recruited from a 3-day transnational meditation event in Hong Kong. Findings based on structural equation modeling indicated that controlling for sex, age, education, family income, number of hours of mindfulness practice per week, and type of administration, dispositional mindfulness was (...) associated with satisfaction with life through savoring positive experiences and gratitude as mediators. The findings provided initial evidence for these processes between mindfulness and life satisfaction in the Chinese context. To promote life satisfaction, researchers and mental health practitioners should recognize the chain of mechanisms related to mindfulness. (shrink)

Mindfulness is examined using the Abhidhamma system of classification of phenomena (dharmas) as found in the Pali work Abhidhammattha-saṅgaha. In this model the mental factors constituting the aggregate of formations (saṅkhāra) are grouped so as to describe a layered approach to the practice of mental development. Thus all mental states involve a certain set of mental factors, while others are added as the training of the mind takes place. Both unwholesome and wholesome configurations also occur, and mindfulness turns (...) out to be a rather advanced state of wholesome constructed experience. Wisdom, the prime transformative factor in Buddhist thought and practice, arises only under special conditions. This system is then contrasted with the different parsing of phenomena presented in the Sanskrit Abhidharmakośa, where both mindfulness and wisdom are counted among the universal factors, which provides a basis for an innatist model of development; this is then critiqued from a constructivist perspective. (shrink)

Volume 34, Issue 3, July-September 2019, Page 171-175.

The dual concepts of mindfulness and mindlessness are described. Mindfulness is a state of conscious awareness in which the individual is implicitly aware of the context and content of information. It is a state of openness to novelty in which the individual actively constructs categories and distinctions. In contrast, mindlessness is a state of mind characterized by an over reliance on categories and distinctions drawn in the past and in which the individual is context-dependent and, as such, is (...) oblivious to novel aspects of the situation. Mindlessness is compared to more familiar concepts such as habit, functional fixedness, overlearning, and automatic processing. Like mindlessness, these concepts concern rigid invariant behavior that occurs with little or no conscious awareness. The primary difference is that mindlessness may result from a single exposure to information. When information is given in absolute language, is given by an authority, or initially appears irrelevant, there is little manifest reason to critically examine the information and thereby recognize the ways it may be context-dependent. Instead, the individual mindlessly forms a cognitive commitment to the information and freezes its potential meaning. Alternative meanings or uses of the information become unavailable for active cognitive use. Automatic vs controlled processing, while seemingly most similar to mindlessness/mindfulness, are orthogonal to them. One can process information in a controlled but mindless manner, or automatic but mindful. Related concepts like scripts, set, expectancy, labels, and roles direct behavior, but these too may be enacted mindlessly or mindfully. The major consequences of mindlessness/mindfulness are discussed with respect to their relevance for overt behavior , memory, and health. Finally, the relationship between traditional notions of consciousness and mindfulness is briefly examined. (shrink)

I have meditated regularly, following simple Buddhist procedures, for more than ten years, and that seems just about long enough for me to start to offer some preliminary account of it, despite the limitations of my progress and experience, and the difficulty of describing the more intimate and less explored reaches of the mind. I think I have learned enough to say that through prolonged spiritual practice one arrives at the springs of action and at root attitudes, and is in (...) a position to be possessed of them in a purer, stronger form. It may seem difficult to see how the practice of philosophy can be reconciled with the practice of meditation, but I shall describe how I have tried to do so, and say how I think the one bears on the other. In fact all I can do in the present paper is to attempt a limited discussion of moral psychology, and its relation to the foundations of ethics, a discussion, I must concede now, in which I waver uncertainly in my expression of the key issues. But I think that I cannot delay indefinitely, and if I can sketch out the terrain even roughly, better work on it can come later. My references to mindfulness and to meditation will be elementary and not systematic, though adequate, I hope, to what I want to say about ethics. What I am writing in praise of is mindfulness, or awareness, which I take to be a virtue that is developed through the practice of meditation or some comparable contemplative activity. I am also concerned for the future direction of philosophy. It seems to me that our attaining to this virtue will transform its practice, so that it moves closer to traditional expectations, somewhat disappointed in recent years, though supposedly less so now. If I am not deluded, there is an interior route towards the great questions of metaphysics, and we shall be known for not having taken it. It is a task for a new generation of philosophers, and I for one still scan the horizon for their arrival. (shrink)

I focus on two aspects: The complexity of understanding heart rate variability, which is not acknowledged in Porges’s polyvagal theory; and The goals of self-regulation that vary ….