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Write a synthesis which integrates your personal experience of mindfulness
practice with the rationales which underpin the use of mindfulness as an
approach in contemporary settings.
This essay integrates my personal experience (physical, mental and emotional) of
undertaking an established mindfulness-based learning programme in relation to the
rationale which underpins its use in contemporary settings.
It investigates my personal understanding of how the shift in awareness from an
unconscious, emotionally reactive state (automatic pilot) (Crane, 2008) to a more
responsive conscious state of present-moment awareness (mindfulness) (Kabat-Zinn,
1994) is cultivated and provides physical and mental health benefits (Williams &
Penman, 2011) that validate the use of mindfulness based approaches and
interventions in contemporary settings (Crane, 2008) like healthcare (Baer, 2006;
Didonna, 2009), education (Williams & Kabat-zinn, 2011), workplace (Baer, 2006;
Goleman, 2003; Kabat-Zinn, 2003) and conflict resolution (Goleman, 2003; KabatZinn, 2004; Nauriyal & Drummond, 2006).
Mindfulness/Sati (Pali), historically known as The heart of Buddhist meditation
(Thera, 1962) is part of the core teachings of the Buddha known as Dharma (Sanskrit)
meaning the way things are (Gunaratana, 1992; Hanh, 1998; Nanamoli & Bodhi,
1995).
They point to the inevitability of suffering (dis-ease), stress the importance of its
recognition, of identifying its root cause, description, development/deployment of
pathways to free ourselves from its influences, collectively named the Four Noble
Truths (Fig 1) (Hanh, 1998; Kabat-Zinn, 2005; Thera, 1962).
Fig 1
(Hanh, 1998)
The basis for the mindfulness practices of all Buddhist schools, The Satipatthana Sutta
consists of four foundations to free us of suffering (liberation), mindfulness of body,
feelings, mind (mental state) and dharmas (mental events), all having the same aim: to
be aware of what is (Thera, 1962; www.dhagpo-kagyu.org, 2001).
Attention
Intention
Attitude
Fig 2
(Shapiro et al., 2006)
The
recent
explosion
of
interest
and
use
of
Mindfulness-based
Fig 3
(CMRP, 2012)
An increase in number of scientific papers and use of the term mindfulness since
1990 (Williams & Kabat-zinn, 2011) (Fig 4) coincided with the publication of Jon
Kabat-Zinns Full-Catastrophe Living, a manualisation of the Mindfulness Based
Fig 4
(Williams & Kabat-Zinn, 2011)
This first universally adopted MBI , MBSR, arising from Kabat-Zinns integration of
yoga and Buddhist meditation (Kabat-Zinn, 2004) and wish to help medical patients
who were falling through the cracks of the health care system through insufficient
or unsuccessful treatment (Kabat-Zinn, 2005), was initially offered through a free
Stress Reduction clinic to help patients and staff cope with stress, anxiety, pain and
illness (Kabat-Zinn, 2004).
This 8 week course consisting of a weekly 2 hour group session and 45 minutes of
daily personal practice (Kabat-Zinn, 2004), informed the structure of the foundation
year course of the Masters in Mindfulness at Bangor.
(Williams, 2008); doing where my mind dwells mainly in the future and past, thinking
and analysing, and being where I experience the direct, immediate, intimate present
(Segal, Williams, & Teasdale, 2002).
Both modes have 7 aspects (fig 5). Each aspect forms the basis for a course session
aimed at cultivating and embedding doing mode within daily living (Williams &
Penman, 2011).
1.
2.
3.
4.
5.
6.
7.
Doing mode
Being mode
Automatic pilot /rumination
Conscious choice
Fig 5
Analysing
Sensing
(Williams & Penman,
2011)
Striving
Accepting
Seeing thoughts as solid & real
Treating them as mental events
Avoidance
Approach
Mental time travel (past /future)
Remaining in present moment
Engaging in Depleting activities
Nourishing activities
Fig 6
(CMRP, 2012)
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Recognising the mental shift from ruminating, analysing and overthinking (doing) to
experiential discovery (being), (Segal et al., 2002) revealed the reason the raisin
exercise begins the programme and why it is an excellent introduction to mindfulness
for those who are depressed (Segal et al., 2002) or anxious (Kabat-Zinn, 2004).
Even more profoundly, it transformed this everyday sensory experience from simply
focussing (Williams & Penman, 2011) into an ability to see things unfold moment by
moment, a central tenet of the mindfulness programme (Williams & Penman, 2011)
Systematically bringing my attention/awareness to the unfolding sensations in and on
each part of my body during the body scan developed this ability further, (Williams &
Penman, 2011) through
Penman, 2011).
Being fully aware of my experience as it is (Williams & Penman, 2011) I direct and
sustain my attention (Kabat-Zinn, 2005), deliberately engage, disengage and move
from narrow to broad focus fulfilling the practice intention to develop attentional
flexibility (Crane, 2008; Williams & Penman, 2011).
My attention, however, is sometimes caught, rumination setting in until awareness
dawns, reminding me to focus on my body through belly breathing (Williams &
Penman, 2011) and re-establish attentional stability before redirecting my attention to
my body part of choice (Crane, 2008).
Directing my breath towards sensations or body parts was initially challenging, but
tasting the difference between thinking/analysing and sensing mind while being
profoundly relaxed (Williams & Penman, 2011) eventually enabled me to sense the
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itching or direct pain etc., even if disliked and settle into the non-striving / accepting
present-moment experience intended (Crane, 2008).
Moving and directing my attention from a big toe-like narrow focus, to a broad full
body attentional awareness (Crane, 2008) was less challenging, particularly while
resting in this deeply relaxing, highly aware, restorative, meditative state (KabatZinn, 2004).
I initially resisted (avoidance) (Shapiro et al., 2006) unguided practice because
agitation, distraction, time stress and anxiety surfaced (Kabat-Zinn, 2004), but
persistently returning to timeless present centred practice (Williams & Kabat-zinn,
2011) slowly eroded the driven nature of these feelings (Kabat-Zinn, 2004),
reaffirming Kabat-Zinn's (2004) adage that you dont have to like it, just do it.
Through resting within choice and intention (Williams & Penman, 2011), I realised
that the background felt meanings which guide my thoughts, emotions, speech and
actions
are
expressed
through
my
body
(Crane,
2008)
and
that
recognising/approaching them can relax body and mind, reduce fear and pain, aid in
coping with illness (Kabat-Zinn, 2004) and help with depression (Segal et al., 2002)
This beautifully simple practice
powerful and seamless whole (Williams & Penman, 2011) enabling me to identify
less with my thoughts, emotions and sensations, seeing them more as mental events
within my field of awareness (Crane, 2008).
I discovered new and spontaneous avenues of exploration within this practice that
gradually gained acceptance (Williams, 2008), making it more enjoyable and
fulfilling, by applying the habit breaking/releasing technique of adopting different
positions, times and places to practice (Williams & Penman, 2011).
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Practicing mindful movement, although mainly enjoyable and fulfilling, surprised me.
I discovered that I was flexible enough to carry out some exercises but my body shape
and health condition limited some of my movements (Williams & Penman, 2011), as
is the case with the elderly, hospital patients and those living with pain (Didonna,
2009).
This gave rise to louder body sensations and a more concentrated attentive
grounding in awareness (Williams et al., 2007), preventing recurrence of physical
problems caused by habitual unconscious tensing of previous stressful mental states
(Kabat-Zinn, 2004; Williams et al., 2007; Williams & Penman, 2011), weakening my
tendency to avoid unpleasant internal experiences arising during the practice process
(Williams et al., 2007) enabling the process of body/mind re-integration to continue
(Williams & Penman, 2011).
Awareness of moment by moment information regarding body parts (proprioception),
strength (kinaesthetic) (Kabat-Zinn, 2003; Teasdale, 1999) and choice of movement
(interoception) (Crane, 2008; Kabat-Zinn, 2003; Williams, 2008; Williams et al.,
2007), led to the realisation that my experience is underpinned by a single mind scale
that simply registers experience as positive, neutral, or negative, acting as my internal
barometer (Williams et al., 2007), a profoundly powerful and significant early
warning system, that allows me to defuse problems before they gather momentum
(Williams & Penman, 2011).
The employment of one early warning practice tool, the 3 Step Breathing Space
(Crane, 2008; Williams et al., 2007; Williams & Penman, 2011) initially felt like a
condensed version of a Tibetan Buddhist Mahamudra tradition shamata meditation
technique (Thrangu, 2001). This mini-meditation however, expands on the technique
while condensing the core elements of the programme into the three steps of becoming
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Self-judging (self-talk)
clarity/insight/beginners mind
Acceptance!
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Be patient
(Kabat-Zinn, 2004)
Curiosity
Openness
"soften" my response
(Segal et al., 2002)
Trust
in the experience,
(Kabat-Zinn, 2004)
in those caring for you right now,
(Arden, 2010)
Non-striving/relax
Let go.
(Kabat-Zinn, 2004)
Joyously letting go, accepting and sharing this mindfully with those in the same
situation felt like an act of hospitality (Santorelli, 1999), offering the possibility of
relating to others in the same way, with the realisation that working with whatever is
present is enough (Santorelli, 1999).
Applying this to my everyday activities verifies this, transforming them into
something more vivid, real, fresh, insightful and calming (Kabat-Zinn, 2004) that
changes my mind mode from the feeling there's 'something that has to be done before
we do the next thing' (discrepancy based processing) (Williams, 2008), to inducing
patience and non-striving within them (Kabat-Zinn, 2004).
Mindfulness is a mainly solitary, deeply personal, internal learning process (Crane,
2008) but the interface between fellow group members and exploratory dialogue
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Williams & Penman, 2011) and able to facilitate a healing relationship through lively
collaboration and mutual transformation (Santorelli, 1999) aided by tutors who have
explored the territory we are led into (Crane, 2008).
The result is, I have befriended myself (Santorelli, 1999; Williams & Penman, 2011)
become self-caring, embrace nurturing activities, have improved health and a more
enjoyable life, the main aim and intention of mindfulness-based programmes (KabatZinn, 2004).
Through regular mindfulness practice I have become more aware and awake (Crane,
2008; Santorelli, 1999) and experience my thoughts, thought processes, feelings,
emotions, reactions and the physical effects of mental processes on my body more
vividly, as Siegel, Germer & Olendzki in (Didonna, 2009) affirm, and reduced the
power of stress reactions and their hold, changing the way I see myself , my life and
the world (Kabat-Zinn, 2004).
My experience of the practices, concomitant with the scientific and psychological
rationales and evidence is, that they are a very powerful and effective set of learning
and clinical tools (Carroll et al., 2008; Crane, 2008; Didonna, 2009; Grossman,
Niemann, Schmidt, & Walach, 2004; Kabat-Zinn, 2004; Segal et al., 2002; Williams &
Penman, 2011) when combined with an understanding and application of the
foundational attitudes (Crane, 2008; Kabat-Zinn, 2004; Shapiro et al., 2006; Williams
et al., 2007).
They help me relate more directly to my mind (Williams et al., 2007) and to the
dynamics of peer to peer, intergroup, student/tutor and daily life interactions (KabatZinn, 2004), reminding me that we are all students and that learning and growing are
life-time engagements (Kabat-Zinn, 2003).
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