2. THEORETICAL/PHILOSOPHICAL
BACKGROUND
Mindfulness-based meditation originated in Eastern and Buddhist practices
(Dakwar & Levin, 2009).
Buddhism is about “being in touch with your own deepest nature and letting
it flow out of you unimpeded, by waking up and seeing things as they are”
(Kabat-Zinn, 1994, p. 6).
“Buddha means one who has awakened to his or her own true nature”
(Kabat-Zinn, 1994, p. 6)
3. THEORETICAL/PHILOSOPHICAL
BACKGROUND continued
Mindfulness is also rooted in Taoism and yoga practices, while also found in
the works of Emerson, Thoreau, Whitman, and in Native American wisdom
(Kabat-Zinn).
Mindfulness first appeared in western psychotherapy in the late 1970s
(Whitfield, 2006).
Mindfulness-based meditation training was developed by Jon Kabat-Zinn
(Dakwar & Levin).
4. WHAT IS MINDFULNESS?
Mindfulness was described by Kabat-Zinn (1994) as
“paying attention in a particular way: on purpose, in the present moment, and
nonjudgmentally” (p. 4).
Mindfulness is about becoming aware of one’s mind and body, and living in the
here and now by accepting the present, in order to fully appreciate each moment
(Kabat-Zinn).
The ability to direct one’s attention can be developed through the practice of
meditation, which is the “intentional self-regulation of attention from moment to
moment” (Baer, 2003, p. 125).
5. W H AT I S M I N D F U L N E SS
c o n t i nu e d
Mindfulness counter balances Western thinking by honouring that we are a
part of nature, rather than trying to control it, and that in investigating our own
minds through self-observation, we may be able to live a more satisfying life
(Kabat-Zinn, 1994).
Mindfulness is considered as an alternative treatment with mind-body
interventions used in therapy (Dakwar & Levin, 2009).
Mindfulness has been translated from Buddhist psychology to mean
“awareness or bare attention” (Mace, 2007).
6. W H AT I S M I N D F U L N E SS
c o n t i nu e d
Our usual state of consciousness is quite limited, often resembling a dream-
like state. This is known as automaticity, where we glide through our lives without
truly noticing or experiencing what happens (Kabat-Zinn, 1994). Thus, we live
our lives on “auto pilot.”
A lack of awareness often results in unconscious and automatic actions and
behaviours, often created by fears and insecurities (Kabat-Zinn). Without
resolving these, we often become stuck. Mindfulness is about becoming unstuck
and not taking life for granted.
7. W H AT I S M I N D F U L N E SS
c o n t i nu e d
Mindfulness is a “practical way to be more in touch with the fullness of
one’s being, through self-observation, self-inquiry, and mindful action”
(Kabat-Zinn, 1994, p. 6).
The words for mind and heart are the same in Asian languages, thus
mindfulness practice is “gentle, appreciative, and nurturing – or
heartfulness” (Kabat-Zinn, 1994, p. 7).
8. Goals of Mindfulness-based
Therapy
To promote mindfulness, through meditation if possible.
Meditations are used to encourage individuals to attend to body
experiences, thoughts, emotions, aspects of environment (sights or sounds)
(Baer, 2003).
If meditation is not possible or successful, other strategies, such as non-
meditation mental exercises, guided imagery, or metaphor, are incorporated
to assist the client in developing insights and perspectives (Dakwar & Levin,
2009).
9. KEY CONCEPTS
The Attitudinal Foundation of Mindfulness Practice (Kabat-Zinn, 2009)
Non-judging: assume an impartial witness to your own experience (Kabat-
Zinn). Become aware of how you automatically judge and react to any
experience and learn to step back from it. Suspend judgment by simply
observing, recognizing, becoming aware (Kabat-Zinn).
Patience: cultivate patience by giving yourself room to have the experience,
whether good or bad, because it is a part of your reality. Do not be in a hurry. Be
completely open to each moment, accepting its fullness (Kabat-Zinn). Live in
and experience the present moment.
10. KEY CONCEPTS continued
Trust: develop trust in yourself and honour your feelings, wisdom, and goodness. “The
spirit of meditation is about being your own person and understanding what it means to be you”
(Kabat-Zinn, 2009, p. 36). Practice taking responsibility for being yourself and listening to, and
trusting yourself.
Beginner’s Mind: “to see the richness of the present moment, cultivate beginner’s mind by
having a mind that is willing to see everything as if for the first time” (Kabat-Zinn, 2009, P. 35).
This is to be free of expectations based on past experiences. Be open and receptive to new
possibilities.
Non-striving: meditation is non-doing, non-striving, not achieving. There is no goal other
than to be yourself and paying attention to whatever is happening. You are simply allowing
anything to be experienced in each moment because it is there (Kabat-Zinn).
11. KEY CONCEPTS continued
Acceptance: means seeing things as they actually are in the present
(Kabat-Zinn). Denial and resistance is time consuming, energy-draining, and
prevents positive change. “Cultivate acceptance by taking each moment as it
comes and being with it fully, as it is” (Kabat-Zinn, 2009, p. 39).
Letting go: “cultivating the attitude of letting go, or non-attachment is
fundamental to the practice of mindfulness” (Kabat-Zinn, 2009 p. 39).
Letting go is a way of letting things be as they are, without judging or holding
on.
12. ETHICAL
CONSIDERATIONS
In using Mindfulness techniques, therapists must have a good understanding
of Mindfulness, while also having received formal training (Teasdale, Segal,
Williams, 2003). Therapists should practice mindfulness themselves as a means
of appropriate modeling to their clients.
In order to utilize Mindfulness into practice, therapists must have a good
understanding of the disorders they are treating, as well as knowing how
Mindfulness can be helpful with those disorders (Teasdale, Segal, Williams).
13. E T H I C A L C O N S I D E R AT IO NS
c o n t i nu e d
Mindfulness has been deemed most effective when implemented alongside
other treatment modalities and therapists must consider how to implement it
(style) in order to be effective (Teasdale, Segal, Williams, 2003).
Mindfulness training may only be helpful in certain situations. Thus, therapists
need to be well aware of the limitations of Mindfulness and when it is/is not
appropriate to be used (Teasdale, Segal, Williams).
Possible unintended negative effects may include increased restlessness, anxiety,
depression, guilt, and hallucinations (Mace, 2007).
14. APPLICATIONS
Addictions/Relapse Prevention: MBRP: http://www.mindfulrp.com/
Mindfulness can be used to help in “facilitating the extinction of cue or using
reminders, calming cravings and urges, reducing maladaptive and compulsive
behaviours, and promoting healthier and more resilient choices” (Dakwar &
Levin, 2009, p. 264).
Pain: Using MBSR, the client is encouraged to observe pain sensations
nonjudgmentally with the intention of reducing distress associated with pain
(Baer, 2003).
Stress: MBSR and MBCT :http://www.mbct.com/
16. APPLICATIONS continued
BPD/DBT: Mindfulness skills are taught to assist in synthesizing
acceptance and change and use three mindfulness “what” skills of
observation, description, and participation, and three mindfulness “how”
skills of nonjudgmentally, one-mindfully, and effectively (Baer, 2003)
Anxiety/Depression: http://theconference.ca/mindfulness-based-
cognitive-therapy-as-a-relapse-prevention-approach-to-depression
Personal: To reduce stress, increase quality of life and self-compassion.
http://kspope.com/memory/mindful.php#clinician
17. TECHNIQUES
Techniques are learned through a mixture of guided instruction and personal
practice, and include those which are formal, meaning that a person withdraws
from other activities to engage in the practice (sitting or moving meditations, such
as attending to breath, body sensations, walking, yoga stretches) or informal, such
as those that can be undertaken in every day life and activities (mindful eating,
cleaning, reading, self-monitoring, or mini-meditation, such as a three minute
breathing space) (Mace, 2007).
20. SESSION 3:
MINDFULNESS OF THE
BREATH AND BODY
• 3 Minute Breathing Space:
http://cdn.franticworld.com/wp-
content/uploads/2012/02/Three-
Minute-Breathing-Space-meditation-
from-book-Mindfulness-Finding-Peace-
in-a-Frantic-World-128k.mp3
• Mindful Stretching (yoga) and Mindful
Hearing
• Unpleasant Events
21. INTERVENTIONS continued
Session 4: Staying Present Session 5: Allowing/Letting Be
Mindful Seeing and Hearing Sitting Meditation
Sitting Meditation Breathing Space
Automatic Thoughts Rumi’s Poem “The Guest House”
Mindful Walking Meditation Coping Space
22. INTERVENTIONS continued
Session 6: Thoughts are not facts Session 7: Caring for yourself
Sitting meditation Mindful response to
Moods, thoughts, and persistent visitors
alternative views Links between activity and
3-minute breathing and mood
coping space Meditations: Mountain or
Choiceless awareness Loving Kindness
23. INTERVENTIONS continued
Session 8: Keeping up the Momentum
Review what has been learned (Body Scan, Breathing, etc)
Intention
Importance of Practice
Relapse Planning
24. REFERENCES
Baer, R. (2003). Mindfulness training as a clinical intervention: A conceptual
and empirical review. Clinical Psychology: Science and Practice, 10(2), 125-
143, doi: 10.1093/clipsy/bpg015
Dakwar, E., & Levin, F. R. (2009).The emerging role of meditation in
addressing psychiatric illness, with a focus on substance use disorders.
Harvard Review of Psychiatry, 17(4), 254-267. doi: 10.1080/10673220903149135
Kabat-Zinn, J. (1994). Wherever you go there you are (10th anniversary ed.). New
York: Hyperion.
25. REFERENCES continued
Kabat-Zinn, J. (2009). Full Catastrophe Living (15th anniversary ed.). New
York: Bantam Dell.
Mace, C. (2007). Mindfulness in psychotherapy: An introduction.
Advances in Psychiatric Treatment, 13, 147-154. doi: 10.1192/apt.bp.
106.002923
Segal, Z. V., Williams, J. M. G., & Teasdale, J. D. (2002). Mindfulness-based
cognitive therapy for depression. New York: The Guildford Press.
26. REFERENCES continued
Teasdale, J. D., Segal, Z. V., & Williams, J. M. G. (2003). Mindfulness
training and problem formulation. Clinical Psychology: Science and
Practice, 10(2), 157-160. doi: 10.1093/clipsy/bpg017
Whitfield, H. J. (2006). Towards case-specific applications of mindfulness-
based cognitive-behavioural therapies: A mindfulness-based rational
emotive behaviour therapy. Counselling Psychology Quarterly, 19(2), 205-
217. doi: 10.1080/09515070600919536
