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“House builder you have now been seen. You shall not build the house again. Your rafters have been broken down; your ridge-pole is demolished too. My mind has now attained the unformed nibbana and reached the end of every kind of craving.” (Dh. 153-54.)
Judson Brewer, M.D., Ph.D is the medical director of the Yale Therapeutic Neuroscience Clinic. His primary research interests are in mindfulness training as a mechanistic probe and treatment for addictions. He can be contacted at email@example.com.”
Judson reflects upon his 10-day Vipassana and Metta retreat at Spirit Rock Meditation Center, which is located just north of San Francisco in beautiful Marin county. Led by two “teams” of teachers (metta: Guy Armstrong, Sally Clough Armstrong, Heather Martin, Sharda Rogell; vipassana: Joseph Goldstein, Andrea Fella, Kamala Masters, Steve Armstrong.) Judson writes, “After I went on retreat in July, I wrote down a few of my ongoing habit patterns that became more clear to me, many of which related to science. I remembered hearing many comments and questions from folks at both the MLSRI and scientists retreat about similar issues to which I have/had been struggling, and thought that “publishing” my reflections might be helpful for others who are working with the same “stuff” in their minds that I am.”
You can read his reflections, “Top 10 rookie Mistakes of a Dharma Scientist” HERE.
August 17, 2008
$1 Million Endowment at UMass Dartmouth to Leverage Super Accelerated
Learning Techniques from Vedic Traditions for 21st Century Education
On Friday, August 15, as Indian students and community celebrated
India’s independence day UMass Dartmouth announced that the Three Rs
Foundation has pledged $1 million to support the university’s Center
for Indic Studies to initiate an innovative educational pedagogy
rooted in India’s Vedic traditions. The donation will support the
Center’s mission to connect the university, region and Commonwealth to
India’s growing economy and world influence.
The Center for Indic Studies was established in 2001 to disseminate
understanding of issues relating to the arts, philosophy, culture,
societal values, and customs of India. For more information, visit
UMass Dartmouth website:
In order of personal preference:
1. Five Facet Mindfulness Questionnaire (FFMQ) [Link] – The FFMQ, revised from the Kentucky Inventory of Mindfulness Skills, is used to assess the construct of mindfulness. Previous research on assessment of mindfulness by self-report suggests that it may include five component skills: observing, describing, acting with awareness, nonjudging of inner experience, and nonreactivity to inner experience. These elements of mindfulness can be measured with the FFMQ.
Baer, R. A., Smith, G. T., Hopkins, J., et al. (2006). Using self-report assessment methods to explore facets of mindfulness. Assessment, 13(1), 27-45. [link]
Baer, R. A., Smith, G. T., Lykins, E., et al. (2008). Construct validity of the five facet mindfulness questionnaire in meditating and nonmeditating samples. Assessment, 15(3), 329-42. [link]
Van Dam, N. T., Earleywine, M., & Danoff-Burg, S. (2009). Differential item function across meditators and non-meditators on the five facet mindfulness questionnaire. Personality and Individual Differences, 47(5), 516-521. [link]
2. Mindful Attention and Awareness Scale (MAAS) – A 15-item, reverse-scored, 7-point scale (1 = almost always; 6 = almost never) self-report instrument with a single factor measuring attention to and awareness across several domains of experience in daily life (e.g., cognitive, emotional, physical, and general), such as “I find it difficult to stay focused on what’s happening in the present” and “I rush through activities without being really attentive to them.” Respondents rate how often they have experiences of acting on automatic pilot, being preoccupied and not paying attention in the present moment. The MAAS has a uni-dimensional factor structure that eliminated attitudinal components (i.e., acceptance) given the author’s findings of such components offering no explanatory advantage (Brown and Ryan, 2003). The MAAS appears to have appropriate application in research examining the role of mindfulness in the psychological well-being of college, working adults, and cancer patients, with or without comparisons to nonclinical controls.
Brown, K. W., & Ryan, R. M. (2003). The benefits of being present: Mindfulness and its role in psychological well-being. Journal of Personality and Social Psychology, 84(4), 822-48. [link]
Carlson, L. E., & Brown, K. W. (2005). Validation of the mindful attention awareness scale in a cancer population. J Psychosom Res, 58(1), 29. [link]
MacKillop, J., & Anderson, E. J. (2007). Further psychometric validation of the mindful attention awareness scale (MAAS). Journal of Psychopathology and Behavioral Assessment, 29(4), 289-293.[link]
Cordon, S. L., & Finney, S. J. (2008). Measurement invariance of the mindful attention awareness scale across adult attachment style. Measurement and Evaluation in Counseling and Development, 40(4), 18. [link]
Hansen, E., Lundh, L. G., Homman, A., et al. (2009). Measuring mindfulness: Pilot studies with the swedish versions of the mindful attention awareness scale and the Kentucky inventory of mindfulness skills. Cogn Behav Ther, 38(1), 2-15. [link]
Christopher, M. S., Charoensuk, S., Gilbert, B. D., Neary, T. J., & Pearce, K. L. (2009). Mindfulness in thailand and the united states: A case of apples versus oranges? Journal of Clinical Psychology, 65(6), 590-612. [link]
Van Dam, N. T., Earleywine, M., & Borders, A. (2010). Measuring mindfulness? An item response theory analysis of the mindful attention awareness scale. Personality and Individual Differences, 49, 805. [link]
3.Toronto Mindfulness Scale (TMS) – A 13-item, two-factor structure (Curiosity, Decentering), uniquely state-oriented for use immediately following a meditation experience, has been validated in a number of clinical contexts. The items of Factor 1 (Curiosity) reflect an attitude of wanting to learn more about one’s experiences. The items of Factor 2 (Decentering) reflect a shift from identifying personally with thoughts and feelings to relating to one’s experience in a wider field of awareness
Lau, M. A., Bishop, S. R., Segal, Z. V., et al. (2006). The toronto mindfulness scale: Development and validation. J Clin Psychol, 62(12), 1445. [link]
Davis, K. M., Lau, M. A., & Cairns, D. R. (2009). Development and preliminary validation of a trait version of the toronto mindfulness scale. Journal of Cognitive Psychotherapy, 23(3), 185-197. [link]
4. The Revised 12-item Cognitive and Affective Mindfulness Scale (CAMS-R) - uni-dimensional, 12-item inventory that measures mindfulness during general daily occurrences on four components allegedly needed to reach a mindful state (i.e., attention, awareness, present-focus, and acceptance/nonjudgment).
Feldman, G., Hayes, A., Kumar, S., et al. (2007). Mindfulness and emotion regulation: The development and initial validation of the cognitive and affective mindfulness scale-revised (CAMS-R). Journal of Psychopathology and Behavioral Assessment, 29(3), 177-190.[link]
5. The Southampton Mindfulness Questionnaire (SMQ) - uni-dimensional, 16-item inventory assessing the degree to which individuals respond to distressing thoughts and images using four aspects of mindfulness (observation, non-aversion, nonjudgment, letting go). Stressing its usefulness in clinical settings, the scale demonstrated to be able to distinguish between meditators and non-meditators and people with psychosis.
6. The Philadelphia Mindfulness Scale (PHLMS) The PHLMS is a 20-item, bi-dimensional measure assessing distinct components of present-centered awareness and acceptance that is based on both clinical and non-clinical samples without any meditation experience. Cardaciotto, L., Herbert, J. D., Forman, E. M., et al. (2008). The assessment of present-moment awareness and acceptance:
The Philadelphia mindfulness scale. Assessment, 15(2), 204. [link]
Cardaciotto, L., Herbert, J. D., Forman, E. M., et al. (2008). The assessment of present-moment awareness and acceptance: The Philadelphia mindfulness scale. Assessment, 15(2), 204. [link]
7. The 30-item Freiburg Mindfulness Inventory (FMI) - The FMI was designed only for use with individuals who had prior exposure to meditation practices that cultivate mindfulness, to the extent that it was developed qualitatively out of the Buddhist concept of mindfulness. Its intention was to discriminate between novice and expert meditators (Walach et al., 2006).
Buchheld, N., Grossman, P., & Walach, H. (2001). Measuring mindfulness in insight meditation (vipassana) and meditation-based psychotherapy: The development of the freiburg mindfulness inventory (FMI). Journal for Meditation and Meditation Research, 1(1), 11-34. [link]
Walach, H., Buchheld, N., Buttenmüller, V., et al. (2006). Measuring mindfulness—the freiburg mindfulness inventory (FMI). Personality and Individual Differences, 40(8), 1543-1555. [link]
Kohls, N., Sauer, S., & Walach, H. (2009). Facets of mindfulness–results of an online study investigating the freiburg mindfulness inventory. Personality and Individual Differences, 46(2), 224-230. [link]
8. Kentucky Inventory of Mindfulness Skills (KIMS) - developed as a means of determining effectiveness of Linehan’s Dialectical Behavior Therapy, is a 39-item multi-dimensional scale of interrelated skills related to what one does while practicing mindfulness, and how one does it. The “what” skills include observing (noticing or attending to) current experience, describing (noting or labeling observed experiences) with words, and participating (focusing full attention on current activity); the “how” skills include being nonjudgmental (accepting, refraining from evaluation), being one-mindful (using undivided attention), and being effective (using skillful means) (Baer et al., 2009).
Hansen, E., Lundh, L. G., Homman, A., et al. (2009). Measuring mindfulness: Pilot studies with the swedish versions of the mindful attention awareness scale and the kentucky inventory of mindfulness skills. Cogn Behav Ther, 38(1), 2-15. [link]
Nicastro, R., Jermann, F., Bondolfi, G., et al. (2010). Assessment of mindfulness with the french version of the kentucky inventory of mindfulness skills in community and borderline personality disorder samples. Assessment, 1-9. [link]
9. Mindfulness-Based Relapse Prevention Adherence and Competence Scale (MBRP-AC)
10. Self-Other Four Immeasurables (SOFI)
Kraus, S., & Sears, S. (2009). Measuring the immeasurables: Development and initial validation of the self-other four immeasurables (SOFI) scale based on buddhist teachings on loving kindness, compassion, joy, and equanimity. Social Indicators Research, 92(1), 169-181. [link]
11. Self-Compassion Scale [Link]
Neff, K. D. (2003). The development and validation of a scale to measure self-compassion. Self and Identity, 2(3), 223-250. [link]
Neff, K. (2003). Self-Compassion: An alternative conceptualization of a healthy attitude toward oneself. Self and Identity, 2(2), 85-101. [link]
12. Solloway Mindfulness Survey – The SMS is offered free to teachers and their students. Teachers can download their students’ SMS measures in order to monitor growth in mindfulness. [Link]
13. Acceptance & Action Questionnaire II – AAQ-II – The AAQ-II was developed in order to establish an internally consistent measure of ACT’s model of mental health and behavioral effectiveness. Acceptance was the term used to positively describe this model underlying Acceptance & Commitment Therapy; thus, it is defined as the willingness to experience (i.e., not alter the form, frequency, or sensitivity of) unwanted private events, in the pursuit of one’s values and goals. [Link]
Hayes, S.C., et al., Acceptance and commitment therapy: model, processes and outcomes. Behav Res Ther, 2006. 44(1): p. 1-25. [Link]
See the following link for comprehensive review of current research in the area of mindfulness [Link]
Most of these are still under development. Not all of these scales do a very good job at clearly measuring what is historically referred to by Sati or Smrti.
What is Mindfulness you may ask?
Mindfulness originates from a deeply rooted system of contemplative practice. It is imperative that one consider these cultural and historical concepts in trying to define or operationalize Mindfulness. The term is traditionally described as the essential faculty to cultivate with all Buddhist meditation practices. It’s origin is from the words -
Kabat-Zinn (2005) defines mindfulness broadly in his book, “Coming to Our Senses” as:
moment-to-moment, non-judgemental awareness, cultivated by paying attention in a specific way, that is, in the present moment, and as non-reactively, as non-judgementally, and openheartedly as possible. When it is cultivated intentionally, it is sometimes referred to as deliberate mindfulness. When it spontaneously arises, as it tends to do more and more the more it is cultivated intentionally, it is sometimes referred to as effortless mindfulness.
Alan Wallace (2006) defines mindfulness as “Non-conceptual [meta-]awareness that does not label or categorize experiences and involves attending continuously to a familiar object, without forgetfulness or distraction”
Steven C. Hayes, 1999 defines a two-component model of mindfulness:
(a) the intentional self-regulation of attention to facilitate greater awareness of bodily sensations, thoughts, and emotions; and (b) a specific quality of attention characterized by endeavoring to connect with each object in one’s awareness (e.g., each bodily sensation, thought, or emotion) with curiosity, acceptance, and openness to experience. Such a state involves an active process of relating openly with one’s current experience by allowing current thoughts, feelings, and sensations
Scott Bishop (2004) defines mindfulness as:
An intentional, reflective style of introspection or self-observation that, in addition, differs from concentrative meditation. Concentrative practices involve maintaining one’s attention on a single focus of awareness such as a single word or phrase, a candle flame, or even one’s own breathing (e.g., transcendental meditation, clinically standardized meditation). Although mindfulness, or insight meditation, also includes some concentrative practices, the focus of attention is unrestricted such that the meditator develops an awareness of one’s present experience, including thoughts, feelings, or physical sensations as they consciously occur on a moment-by-moment basis. Scott’s citation can be found HERE.
All would agree that mindfulness is a skill that can be developed through the practice of specific types of meditation; however, we need to be careful not to confuse the concept of mindfulness with the Western concept of mindfulness.
In order to put these sensitive semantic issues in proper context, I also would like to provide you with an excerpt from a paper (Is Meditation a Means of Knowing our Mental World?) written by Thupten Jinpa, Institute of Tibetan Classics, McGill University:
The word meditation in a contemporary cultural context often has the connotation of doing something special to calm the mind or to try and achieve some form of altered state of consciousness. One obvious fact that we tend to forget is that “meditation” is actually an English term and that, when applying it to convey a core element of Eastern spiritual practice, such as that of Buddhism, there might involve unrecognized conflation of meanings. In the classical Buddhist context, however, the term meditation is used to translate the Sanskrit term bhävana and its Tibetan equivalent gom (spelt sgoms). Etymologically, the Sanskrit term connotes the notion of “cultivation,” while its Tibetan equivalent gom carries the idea of developing “familiarity,” together implying the idea of some kind of repetitive process of cultivating a familiarity, whether it is with respect to a habit, a way of seeing, or a way of being. In its actual usage, however, the term gom is applied not only to the process of “cultivation” or “development of familiarity,” it is also applied to the resultant states achieved through such processes. So, in this sense, meditation can refer both to the practice of disciplined cultivation as well as the cultivated result of such a discipline. One can also extend the definition: we are all cultivating our minds in one way or another all the time. The quality of our lives reflects the ways we have cultivated our minds until now.
One MUST understand the cultural sensitivities involved in the introduction of these practices and therefore encourage you all to approach “mindfulness” and “contemplative practice” as a respectful anthropologist would treat an encounter with an indigenous culture (as Jon K-Z would say), while being careful to not unwittingly ignore or dismiss the deepest and most subtle features of such practices.
Good Luck! I look forward to discussion if needed.
One of the Goals of the Mind and Life Institute has been to bring meditation and mindfulness skills to the classroom. Linda Lantieri is a New York educator who is also part of the Mind and Life Education Research Network. In her new book, Building Emotional Intelligence: Techniques to Cultivate Inner Strength in Children, Linda writes about practical methods for bringing these skills into the classroom.
Linda was interviewed for an article printed in Eudotopia. You can find that article HERE.
Project Welcome Home Troops provides training in trauma-relief practices to veterans and their families. Sponsored by the International Association for Human Values, (IAHV), a 501(c)(3) nonprofit, humanitarian organization. IAHV has created and delivered service programs to millions of people from all walks of life, benefiting a wide range of social, economic and educational needs. Providing trauma relief has been a cornerstone of IAHV’s work including training thousands of individuals with PTSD in unique and highly effective stress-reduction programs.
The workshop teaches participants to perform a specialized set of breathing practices. They provide the greatest benefit when practiced regularly as a daily routine. They can also be used anytime to reduce anxiety, depression or emotional upset. Over time, regular practice promotes an accelerated calming response whenever the breath-work is initiated.
The workshop typically consists of 6 classes meeting 2½ -3 hours per day. After the workshop, participants are provided weekly group sessions which brings added benefit and supports their individual practice. Group sessions also allow participants to share their experiences with each another.
Check out the website HERE.
Emma Seppala a PhD candidate at the Stanford Psychophysiology Lab (PI: James Gross) states, “In sum, the studies mentioned provide preliminary evidence for the effectiveness of SKY practice on psycho-physiological indicators of stress and well-being. Although most of the studies conducted on SKY to date are pilot studies and therefore relatively small, effect sizes have been large and have reached statistical significance.”
If you are interested in the practice of Warrior Breath and how to incorporate it into your life or your studies, contact Emma at the Gross Lab HERE
The Mind-Body Research Consortium is a multi-institution, multi-investigator, collaborative group of psychologists, medical professionals, neuroscientists, clinicians, contemplative practitioners and teachers, and ‘contemplative practices-inspired’ intervention specialists who aim to better understand the basic cognitive and affective changes that occur during contemplative mind-body interventions. Amishi Jha is the principle investigator behind this consortium and is implementing online methods of cognitive and behavioral testing for participating researchers.
Check it out HERE.
Meditation has been shown to have benefits in many clinical disorders. An 8-week course in which women diagnosed with fibromyaliga are practicing mindfulness and meditation skills 5 days/week and meeting once/week for 2 hours, along with 1 full-day retreat at week 6 have shown benefits in attention, stress reduction, and emotion regulation.
David Vago and colleagues at the Utah Center for Exploring Mind-Body Interactions found that women diagnosed with fibromyalgia who went through an 8-week course of mindfulness and meditation training show decreased avoidance of, or attention away from, pain-related threatening words and show less interference from such words when performing an attention-demanding task. Check out the UCSD center for mindfulness blog about the study HERE and Brigham & Women’s Hospital Health Hub Blog HERE.
The Center for Mind-Body Medicine is a non-profit, 501(c) (3), educational organization dedicated to reviving the spirit and transforming the practice of medicine. The Center is working to create a more effective, comprehensive and compassionate model of healthcare and health education. The Center for Mind-Body Medicine is a great resource for contemplative education and training. The link for the site is HERE.
Recent studies supported by the CMBM follow:
1. EFFECTIVENESS OF A MIND-BODY SKILLS TRAINING PROGRAM FOR HEALTHCARE PROFESSIONALS. The article can be found HERE.
2. Treatment of Posttraumatic Stress Disorder in Postwar Kosovo High School Students Using Mind–Body Skills Groups: A Pilot Study. The article can be found HERE.
The Waisman Laboratory for Brain Imaging and Behavior is headed by Richard Davidson, PhD at the University of Wisconsin, Madison. You can follow the most recent research taking place in this lab at the website linked HERE.
Peace Talks Radio covers the Waisman Laboratory on a story called, “the Neuroscience of Compassion”. It can be found HERE.