Mindfulness

from Wikipedia, the free encyclopedia

Mindfulness (Engl. Mindfulness ) is a condition of presence of mind in which a person awake the current constitution of its direct environment , his body and his mind learns without of thought currents , memories , fantasies or strong emotions to be distracted, without thinking about it or this to perceptions rate .

Mindfulness can therefore be understood as a form of attention in connection with a special state of perception and consciousness , as a special personality trait and as a method for reducing suffering (in the broadest sense).

Historically, “mindfulness” can be found primarily in Buddhist teaching and meditation practice . In the western culture , the practice of "mindfulness" has become known, especially through its use in various psychotherapy methods. The term mindfulness is also used in the context of care ethics for a practice of giving attention.

Definitions of mindfulness

Mindfulness according to Kabat-Zinn

One of the definitions most cited in the research literature comes from Jon Kabat-Zinn . So mindfulness is a certain form of attention that

  • intentionally is
  • refers to the present moment (rather than the past or the future), and
  • is not judgmental .

Mindfulness according to Brown and Ryan

Brown and Ryan focus strongly on the attention aspect and formally define mindfulness as receptive attention and awareness of current processes and experiences.

In their review they summarize different definitions and concepts of mindfulness from different Buddhist traditions. Accordingly, the following aspects of mindfulness are described:

  • Clarity of consciousness (e.g. in Henepola Gunaratana , Nyanaponika , Charles Tart ),
  • non-conceptual, non-discriminatory awareness,
  • Flexibility of awareness and attention,
  • empirical attitude towards reality,
  • awareness oriented towards the present,
  • Stability or duration of attention and awareness.

Mindfulness according to Bishop et al. a.

Bishop et al. proposed an operational definition of mindfulness in 2004 that includes two components:

  • Self-Regulation of Attention : the self-regulation of attention (so that it remains focused on the immediate experience and an increasing perception of mental processes in the present moment is possible), as well as
  • Orientation to Experience : an orientation towards the present experience, which is characterized by curiosity , openness and acceptance .

The self-regulation of attention consists of three sub-components:

  • Sustained Attention : The most constant possible perception of the present moment in order to enable an increased perception of mental processes such as the emergence of thoughts, feelings or sensory impressions.
  • Attention Switching : Switching the attention back to the current experience after a thought, feeling or sensation has arisen in the consciousness.
  • Inhibition of Elaborative Processing (non-elaborative perception): Inhibition of elaborative, secondary processes with regard to emerging thoughts, feelings and sensory impressions, as well as the identification with what is currently experienced.

They also emphasize that no specific condition, such as B. relaxation or a change in emerging feelings is sought. The state and content of the current consciousness are only taken note of.

Goleman Mindfulness

The American clinical psychologist Daniel Goleman works in his publications with emotional intelligence , which is based on intrapsychic and empathic skills.

  • Perception of one's own inner states
  • Master your own emotions
  • Use your own emotions to act
  • Empathy towards other people

Differentiating mindfulness from concentration

Mindfulness can be clearly distinguished from concentration . Concentration consists in attentively attending to a certain object or an area of ​​an object such as a line of text, focusing your gaze on it, and devoting your full attention to this limited area of ​​your perception. “Mindfulness” has an opposite orientation. Here the focus of attention is not deliberately narrowed, but rather made broad. In the maximum case, a wide-angle attentional setting can then be achieved, which consists of a comprehensive, clear and wide-awake openness to the entire abundance of perception.

Of Chogyam Trungpa this was state of consciousness as a panoramic awareness characterized and referred. A mindfulness practice (or mindfulness meditation ) geared towards open expanse ( Bodhidharma ) gradually leads to so “complete” attention that traditionally there is talk of “right” or “perfect mindfulness”, a state of wide-awake presence of mind or presence, “in where the spirit is as wide as the firmament ”- extremely clear, lively and transparent .

Kabat-Zinn gave the following description of mindfulness in his book Finding Peace in Everyday Life : “ ... as intense and satisfying as it may be to practice concentration, the result remains incomplete if it is not supplemented by the practice of mindfulness and is deepened. On its own it (the concentration) resembles a withdrawal from the world. Their characteristic energy is more closed than open, more sunk than accessible, more trance-like than wide awake. What is lacking in this state is the energy of curiosity, the thirst for knowledge, openness, open-mindedness, commitment to the full spectrum of human experience. This is the domain of mindfulness practice ... "

History of the term

Mindfulness in Buddhism

Mindfulness ( Pali : sati , Sanskrit : smṛti ) is a basic meditative practice that forms the basis of all Buddhist schools, considering human existence with its body, emotions and spirit, but it is passed on, taught and practiced in the Burmese Theravada tradition in particular . Sati describes the quality of the mind to be fully aware of what is present in it. Where samma sati , or right mindfulness, differentiates itself from mere attention. Right or complete (samma) here means serving the attainment of the goal of liberation from suffering and sufficient. Even if a wide variety of mindfulness exercises are offered under the label "Buddhism" today, many of them are not really in accordance with Buddhist teaching and practice.

Three discourses of the Buddha , the Anapanasati Sutta (on mindfulness in breathing), the Satipatthana Sutta (on the basics of mindfulness; and the Mahāsatipatthāna Sutta with the same content ) in the Majjhima Nikaya and Digha Nikaya of the Suttapitaka , describe mindfulness and its practice . The "four foundations of mindfulness" are according to the Satipatthana Sutta

  1. mindfulness of the body
  2. the mindfulness of the feelings / sensations (evaluation as good, bad or neither-good-nor-pain)
  3. Mindfulness of the mind (its current state or changes in state, e.g. distracted, focused, confused)
  4. mindfulness of the mental objects (i.e. all external and internal objects / things that are perceived in the moment)

Mindfulness meditation is also known as Vipassana in Buddhism . It can be distinguished from concentrative meditation ( samatha ), which is the basis of mindfulness meditation.

Mindfulness is the 7th link of the Noble Eightfold Path , the first point of the Seven Factors of Awakening and the third ability of the total of five abilities : trust, energy, mindfulness, concentration, wisdom.

Mindfulness in Western Medicine and Psychology

The works of Daisetz Teitaro Suzuki , Alan Watts and Eugen Herrigel played an important role in the spread of Buddhist mindfulness techniques in the West . From the 1960s on, interest in the use of meditation techniques in psychotherapy increased, especially among psychoanalysts (e.g. CG Jung , Erich Fromm ) and representatives of humanistic psychotherapy (e.g. Fritz Perls , Carl Rogers , Charlotte Selver ). Aspects of mindfulness and acceptance were accordingly divided into psychoanalysis (e.g. in the sense of the free association of the analysand and the evenly floating attention of the analyst, which Sigmund Freud also called uncritical self- observation.), Gestalt therapy , client-centered psychotherapy and the method of focusing , into Gestalt theory psychotherapy and into body-oriented procedures such as B. Hakomi integrated.

The Gestalt therapy but here takes a special position: If you already made from the beginning, ie since the 1940s, consciousness or awareness (the English expression goes here " awareness a fundamental element") their therapeutic theory and practice. Consciousness or awareness, according to gestalt therapeutic use of the terms, can denote both an unintentional, active, inner attitude of mindfulness as well as a more directed form of mindfulness and focus on all phenomena of perception and experience. Originally Laura Perls and Fritz Perls even planned to call this “concentration therapy” because of this key role of awareness in the new therapy method.

From the 1960s onwards, there was a growing interest in experimental psychology in ways of expanding consciousness , including meditation, and the first EEG studies were carried out on meditators.

The first scientific studies on the use of mindfulness meditation in psychotherapy were carried out from the late 1970s. The work of Jon Kabat-Zinn, who initially used mindfulness techniques (now known as mindfulness-based stress reduction or MBSR) in patients with chronic pain , had a decisive influence on this . Since then, research interest in the topic has steadily increased, and various other (predominantly cognitive-behavioral- oriented) therapeutic approaches have been developed that use mindfulness techniques (e.g. dialectical behavioral therapy , acceptance and commitment therapy , and mindfulness-based cognitive therapy ). The psychodynamic imaginative trauma therapy developed by Luise Reddemann on a psychoanalytical basis also contains independent mindfulness exercises as an essential element.

In the meantime, the principle of mindfulness is used as part of therapy or prevention of a large number of different psychological and physical disorders or problems. Mindfulness is also becoming increasingly important as a topic in the interdisciplinary advisory literature on coping with stress as well as in the health tourism sector.

Mindfulness Research

Methods

Mindfulness questionnaires

Various psychological questionnaires have been developed to attempt to grasp the construct of mindfulness. These include, among other things

  • the Freiburg Mindfulness Inventory (FFA )
  • the Kentucky Inventory of Mindfulness Skills (KIMS)
  • the Mindful Attention Awareness Scale (MAAS)
  • the Five-Facet Mindfulness Questionnaire (FFMQ), German Five Facets of Mindfulness Questionnaire (FFAF)
  • the Cognitive and Affective Mindfulness Scale - Revised (CAMS-R)
  • the Toronto Mindfulness Scale
  • the Philadelphia Mindfulness Scale
  • the Southampton Mindfulness Questionnaire (SMQ)
  • the Langer Mindfulness / Mindlessness Scale
  • the Conscious Presence and Awareness Scale
  • the Comprehensive Inventory of Mindfulness Experiences (CHIME)

Neurophysiological methods

Neurophysiological methods , such as electroencephalographic or imaging techniques (e.g. fMRI ), were used to investigate the effects of mindfulness .

Results

General

Ospina et al. a. conducted a comprehensive review for the United States Department of Health and Human Services, summarizing and evaluating the results of all studies on meditation and health published through 2005. Of the 813 studies found, 147 (16%) examined mindfulness meditation (including 49 MBSR , 28 Zen meditation , 7 MBCT , 6 Vipassana meditation), 50 of which had a randomized-controlled study design. Ospina et al. a. concluded that there was evidence of the effectiveness of meditation techniques v. a. in healthy people, but due to the poor quality of most studies to date no reliable statement about the effects of meditation on health is possible.

Authors of other reviews also criticized the poor methodological quality of many studies, but came to the conclusion that there are indications that mindfulness training has beneficial effects on various aspects of mental health , such as: B. Mood , life satisfaction , emotion regulation , and the extent of psychological symptoms .

Since the effectiveness of mindfulness-based cognitive therapy (MBCT) in relapse prevention is now considered to be sufficiently proven in the history of several depressive episodes, MBCT was included in the S3 guideline for depression as a therapy recommendation for relapse prevention in these patients .

Mindfulness and emotion regulation

Initial studies indicate that mindfulness can lead to improved emotion regulation . For example, B. fMRI studies in people with high dispositional mindfulness (measured with the Mindful Attention Awareness Scale ) show an increased inhibition of the amygdala by the prefrontal cortex during the naming of emotions.

literature

Psychology / psychotherapy

  • Christopher Germer, Ronald Siegel, Paul Fulton (eds.): Mindfulness in psychotherapy. Arbor, Freiamt 2009, ISBN 978-3-936855-71-5 (reading sample) (PDF; 563 kB)
  • Thomas Heidenreich, Johannes Michalak (ed.): Mindfulness and acceptance in psychotherapy. A manual. dgvt-Verlag, Tübingen 2004, ISBN 3-87159-053-3 .
  • Michael Huppertz: Mindfulness. Liberation to the present: mindfulness, spirituality and reason in psychotherapy and the art of living. Theory and practice. Junfermann, Paderborn 2009, ISBN 978-3-87387-727-6 .
  • Zindel V. Segal, J. Mark G. Williams, John D. Teasdale: The Mindfulness-Based Cognitive Therapy of Depression. A new approach to relapse prevention. dgvt-Verlag, Tübingen 2008, ISBN 978-3-87159-077-1 .
  • Daniel Siegel: The mindful brain. Arbor, Freiamt 2007, ISBN 978-3-936855-88-3 .
  • John O. Stevens: The Art of Perception. Gestalt therapy exercises. 17th edition. Gütersloher Verlagshaus, Gütersloh 2006, ISBN 3-579-02278-4 (Orig .: Awareness: exploring)
  • Halko Weiss, Michael E. Harrer: Mindfulness in Psychotherapy. Change by “not wanting to change” - a paradigm shift ? In: Psychotherapist Journal. 9.1 / 2010, pp. 14-24. (online) (PDF; 4.6 MB) with bibliography (online) (PDF; 133 kB) and discussion with a final reply by the authors, In: Psychotherapeutenjournal. 9.3 / 2010, pp. 276-282. (online) (PDF; 4.4 MB)
  • Mark Williams, John Teasdale, Zindel V. Segal, Jon Kabat-Zinn: The Mindful Path through Depression. Arbor, Freiamt 2009, ISBN 978-3-936855-80-7 .
  • Gerhard Zarbock, Axel Ammann, Silka Ringer: Mindfulness for psychotherapists and counselors. Beltz, Weinheim 2012, ISBN 978-3-621-27818-8 .

Buddhism

economy

  • Paul J. Kohtes, Nadja Rosmann: Leadership with mindfulness. What meditation does for companies. Klett-Cotta, Stuttgart 2014, ISBN 978-3-608-94865-3 .
  • Ronald Purser : McMindfulness: How Mindfulness Became the New Capitalist Spirituality. Repeater, London 2019, ISBN 978-1912248315 .

sociology

  • Jacob Schmidt: Mindfulness as a Cultural Practice. The self-world models of a popular phenomenon. transcript, Bielefeld 2020, ISBN 978-3-8376-5230-7 , download (PDF; 2.65 MB).

Web links

Commons : Mindfulness  - collection of pictures, videos and audio files
Wikiquote: Mindfulness  Quotes

swell

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  3. ↑ Kirk Warren Brown, Richard M. Ryan, The Benefits of Being Present: Mindfulness and Its Role in Psychological Well-Being. In: Journal of Personality and Social Psychology. 84 (4), 2003, pp. 822-848, doi : 10.1037 / 0022-3514.84.4.822 .
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  5. ^ Scott R. Bishop, Mark Lau et al. a .: Mindfulness: A Proposed Operational Definition. In: Clinical Psychology: Science and Practice. 11 (3), 2004, pp. 230-241, doi : 10.1093 / clipsy.bph077 .
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  8. ^ Bhikkhu Analayo: Mindfulness in the Pali Nikayas. In: K. Nauriyal: Buddhist Thought and Applied Psychological Research. Routledge Curzon, London, pp. 229-249.
  9. ↑ Akincano Marc Weber: Mindfulness - a term between the worlds . Part 1: On the Psychology of Buddhist Presence of Mind. In: Transpersonal Psychology and Psychotherapy. 15/2, 2009, pp. 71-82.
  10. ↑ Akincano Marc Weber: Mindfulness - a term between the worlds . Part 2: Buddhist Presence of Mind in Therapeutic Practice. In: Transpersonal Psychology and Psychotherapy. 1, 2010, pp. 61-73.
  11. ↑ Of the many aspects of the term “mindfulness”, the first thing to note is that it is an everyday psychological term in German colloquial language and is correspondingly “fuzzy”. Due to the extra-cultural influences from Buddhism, it has become even more ambiguous, as explained in the texts linked here ( Memento from July 2, 2012 in the Internet Archive ).
  12. ↑ Chögyam Trungpa: Active Meditation. Tibetan wisdom. 7th edition. Walter, Olten 1972, 1988, p. 100. ISBN 3-530-88801-X
  13. ↑ Chögyam Trungpa: Cutting Spiritual Materialism. Theseus, Küsnacht 1989, p. 211 and p. 182 ISBN 3-85936-025-6 (there Chögyam Trungpa speaks of Mahavipassana )
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  15. ↑ Chögyam Trungpa: The Myth of Freedom and the Path of Meditation. Theseus, Küsnacht 1989, p. 76 ISBN 3-85936-029-9 .
  16. ↑ s. on this Ingo-Wolf Kittel : Panorama consciousness -fact or fiction? In: Harald Piron, Renaud van Quekelberghe (Ed.): Meditation and Yoga. Mindfulness, healing, self-knowledge. Klotz, Eschborn / Magdeburg 2010, pp. 187–194 ( Memento from April 29, 2014 in the Internet Archive ) (PDF; 79 kB). ISBN 978-3-88074-025-9
  17. ↑ Matthieu Ricard in his dialogue on brain research and meditation with Wolf Singer , Suhrkamp edition unseld No. 4, Frankfurt 2008, ISBN 978-3-518-26004-3 , p. 77.
  18. ↑ Jon Kabat-Zinn: Finding Peace in Everyday Life. The comprehensive practical meditation program. 7th edition. Herder, Freiburg 2007, ISBN 978-3-451-05132-6 , p. 75.
  19. ↑ Henepola Gunaratana compares mindfulness and concentration in more detail in Chap. 14 of his above Book.
  20. ↑ Food for Awakening The Role of Complete Attention, by Thanissaro Bhikkhu
  21. ↑ Mindfulness as defined by Thanissaro Bhikkhu
  22. ↑ Thich Nhat Hanh: Embrace your anger. Sutra of the four anchorages of mindfulness. Theseus Verlag, 1990, ISBN 3-89620-323-1 .
  23. ↑ Matthias Michal: Mindfulness and Acceptance in Psychoanalysis. In: Thomas Heidenreich, Johannes Michalak (ed.): Mindfulness and acceptance in psychotherapy. A manual. Dgvt-Verlag, Tübingen 2004, ISBN 3-87159-053-3 , p. 365.
  24. ↑ Bundschuh-Müller: "It is what it is says love ..." Mindfulness and acceptance in person-centered and experimental psychotherapy. In: Thomas Heidenreich, Johannes Michalak (Hrsg.): Mindfulness and acceptance in psychotherapy, a manual. DGVT-Verlag 2004, ISBN 3-87159-053-3 , p. 365.
  25. ^ FS Perls, RF Hefferline, P. Goodman: Gestalt Therapy. Joie de vivre and personality development. 1951, Stuttgart 1979.
  26. ↑ F. Perls: The I, the hunger and the aggression. 1944/1946, Stuttgart 1978, p. 219 ff. Perls already deals extensively with the term “concentration”. B. interest, attention and "negative concentration", but remains in this work with the term, in the absence of an alternative at the time.
  27. ↑ a b c Shian-Ling Keng, Moria J. Smoski, Clive J. Robins: Effects of mindfulness on psychological health: A review of empirical studies. In: Clinical Psychology Review. 31 (6), 2011, pp. 1041-1056 doi : 10.1016 / j.cpr.2011.04.006 .
  28. ^ Kori D. Miller: Mindfulness Therapy and How to Apply It . positivepsychology.com. Retrieved December 12, 2019.
  29. ^ Penman, Danny; Burch, Vidyamala: Pain Free Through Mindfulness: The Effective Method for Relief from Illness and Stress. Rowohlt Taschenbuch, Reinbek 2014, pp. 1ff.
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  32. ↑ Ruth A. Baer, ​​Gregory T. Smith, Kristin B. Allen: Assessment of Mindfulness by Self-Report: The Kentucky Inventory of Mindfulness Skills. In: Assessment. 11 (3), 2004, pp. 191-206, doi : 10.1177 / 1073191104268029 .
  33. ↑ Linda E. Carlson, Kirk Warren Brown: Validation of the Mindful Attention Awareness Scale in a cancer population. In: Journal of Psychosomatic Research. 58 (1), 2005, pp. 29-33, doi : 10.1016 / j.jpsychores.2004.04.366 .
  34. ↑ Ruth A. Baer et al. a .: Construct Validity of the Five Facet Mindfulness Questionnaire in Meditating and Nonmeditating Samples. In: Assessment. 15 (3), 2008, pp. 29-342, doi : 10.1177 / 1073191107313003 .
  35. ^ Heidenreich, Ströhle, Michalak & Zarbock (2011)
  36. ^ Greg Feldman, Adele Hayes, Sameet Kumar, Jeff Greeson, Jean-Philippe Laurenceau: Mindfulness and Emotion Regulation: The Development and Initial Validation of the Cognitive and Affective Mindfulness Scale-Revised (CAMS-R). In: Journal of Psychopathology and Behavioral Assessment. 29 (3), 2007, pp. 177-190, doi : 10.1007 / s10862-006-9035-8 .
  37. ^ Mark A. Lau, Scott R. Bishop et al. a .: The Toronto Mindfulness Scale: Development and Validation. In: Journal of Clinical Psychology. 62 (12), pp. 1445-1467, doi : 10.1002 / jclp.20326 .
  38. ↑ LeeAnn Cardaciotto, James D. Herbert et al. a .: The Assessment of Present-Moment Awareness and Acceptance The Philadelphia Mindfulness Scale. In: Assessment. 15 (2), 2008, pp. 204-223, doi : 10.1177 / 1073191107311467 .
  39. ↑ Paul Chadwick, Martin Hember u. a .: Responding mindfully to unpleasant thoughts and images: Reliability and validity of the Southampton mindfulness questionnaire (SMQ). In: British Journal of Clinical Psychology. 47 (4), 2008, pp. 451-455, doi : 10.1348 / 014466508X314891 .
  40. ↑ Emily AP Haigh et al. a .: Examination of the Factor Structure and Concurrent Validity of the Langer Mindfulness / Mindlessness Scale. In: Assessment. 18 (1), 2011, pp. 11-26, doi : 10.1177 / 1073191110386342 .
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