#738 Mindfulness in Context

     "Mindfulness is the ‘heart’ of the Buddha’s teachings and is the core of, and namesake to, a class of intervention aimed at alleviating common forms of suffering—Mindfulness-Based Interventions (MBI’s; originally, Mindfulness-based Stress Reduction [MBSR]; later Mindfulness-Based Cognitive Therapy [MBCT]; and other related programmes). 

     Among Buddhist scholars and Western scientists, both separately and communally, there is a lack of agreement about the specific definition of mindfulness. However, a common basis of understanding exists among Buddhist scholars, although interpretations and descriptions of mindfulness range in emphasis. Some, for example, accentuate aspects of attention, whereas others more explicitly acknowledge the complex and dynamic interplay of numerous factors including the cognitive, emotional, social and ethical.

     Mindfulness within Western psychology is generally assumed to reflect the Buddhist construct. However, definitions of the term vary greatly from that of a simple therapeutic or experiential technique to a multi-faceted activity, which requires practice and refinement. Certainly, a more elaborated definition appears to have greater support from contemplative texts, modern explanations of consciousness, and the functioning of the nervous system.       
     When attempts are made to integrate its traditional roots with modern theories of consciousness and psychological function, mindfulness is also promoted in the West as part of a broad set of practices embedded in a transitional path away from ordinary modes of everyday functioning. It is within the context of this transitional path, which includes affective, behavioural, cognitive, ethical, social and other dimensions, that mindfulness is believed to contribute to the promotion of wellbeing and amelioration of suffering. Given this contextual complexity, it may be difficult, if not impossible, to separate mindfulness from the other components woven together into the fabric of this transitional path.

     Conventional scientific methods may not easily lend themselves to a refined exploration of mindfulness. As Christopher & Gilbert wrote, based on the writings of the Thai monk and teacher Buddhadasa Bhikkhu: ‘Western psychology mandates that constructs must be explicated and operationalized to be accurately assessed. However, most Buddhist traditions dictate that mindfulness cannot be easily extracted and analyzed in isolation from inherently interrelated concepts.’ If this is true, scientists need to embrace new approaches for studying mindfulness, and merely linear, additive models that sum putative markers related to mindfulness will not suffice. Thus, attempts to delineate discrete components of mindfulness are not likely capture the inherent interrelationships mentioned by Christopher & Gilbert, seen as synergistic and mutually reinforcing."

        Grossman P, Van Dam NT. “Mindfulness, by any other name: trials and tribulations of sati in western psychology and science.” Contemp Buddhism 2011; 12(1): 219–239. doi: 10.1080/14639947.2011.564841


#736 Words, Concepts, Definitions ... Limits of Language

     When we directly engage with reality, there is wonder, gratitude, silence, stillness, timelessness, peace, and joy. We all know & love this as an aspect of consciousness, yet don't experience it nearly often enough. And when we do experience it, we may inadvertently start talking to ourselves or to others to describe it, to "capture it" in words - which immediately ends the transcendent experience. Words can indeed get in the way!
     Though we crank out far too many words (rather than listening attentively), we do sometimes need to say something. Here's an interesting discussion about the great difficulty of capturing complex, important concepts (such as wisdom) using words, word-based concepts & definitions:

     "Philosophers have debated definitional issues for centuries, and even today lament that, in the words of the Encyclopedia of Philosophy, 'The problems of definition are constantly recurring ... no problems of knowledge are less settled than those of definition ...' In fact the French philosopher Jacques Derrida argued that 'nearly every term is an aporia' (an irreducible puzzle) that 'admits of no settled solution or clear resolution.'
     Eastern philosophies agree. One of the central themes of Buddhist Madhyamika philosophy is that all phenomena are shunyata: a difficult term to translate, but implying that all phenomena are inherently transconceptual. Likewise Radhakrishnan, one of India’s greatest philosophers and also its second president, pointed to 'the inadequacy of all intellectual categories ...” Lao Tzu, the founder of Taoism, put it poetically:

          Existence is beyond the power of words to define:
          Terms may be used but none of them are absolute.

     So defining wisdom, or anything else for that matter, turns out to be a deep linguistic challenge. We cannot expect absolute certainty or agreement from our terms nor from our definitions. However, we can try to use them carefully and skillfully, remembering that, as the philosopher Huston Smith put it, 'all human thought proceeds from words. As long as words are askew, thought cannot be straight.' "
       Roger Walsh. "What is Wisdom? Cross-cultural and Cross-disciplinary Synthesis." Review of General Psychology 19(3); 278-293: 2015.

Pinterest

 

#734 Mindfulness Components

     Using words to express the extremely complex, constantly evolving, direct experience of Mindfulness is not possible, yet has to be attempted (as an "operational definition"), when studying it scientifically.

     Below, a few scientific snapshots of Mindfulness from the paper by Anka A. Vujanovic et al. "Mindfulness in the Treatment of Posttraumatic Stress Disorder Among Military Veterans." Professional Psychology: Research and Practice 2011; 42(1): 24-31. DOI: 10.1037/a0022272

Definition:
     Mindfulness is about bringing an attitude of curiosity and compassion to present experience.

What Is Mindfulness?
      Mindfulness is most commonly conceptualized as involving two key components: 

     (1) intentional regulation of attention to and awareness of the present moment, and 

     (2) nonjudgmental acceptance of the ongoing flow of sensations, thoughts, and/or emotional states. 

     Awareness is cultivated through intentional regulation of attention to present experience. While attending to the present, mindfulness also entails a stance of acceptance, or willingness to experience the array of one’s thoughts and emotions without judgment. Awareness of one’s present-centered experience might be considered a necessary first step toward nonjudgmental acceptance of that experience.