On November 1st the Social Mindfulness group ran an event on mindfulness and mental health, culminating in a launch for Meg Barker’s new book Mindful Counselling and Psychotherapy.
The programme and abstracts for the day can be downloaded here:
The paper which Jamie Heckert’s talk was based upon is available here:
An Other State of Mind
The paper which Jyoti Nanda’s talk was based upon is available here:
The paper which Duncan Moss’s talk was based upon is available here:
missing the point2013july29th
These are some useful links from Steven Stanley, relating to his talk:
Rewriting The Rules
Call for presenters/facilitators/attendees
Mindfulness and Mental Health Day – 1st November 2013, London Camden
Dr. Meg Barker will be running a free event on 1st November for practitioners and academics who are interested in mindfulness and mental health, to coincide with the publication of their new book on the subject. Please get in touch with Meg if you are interested in attending or getting involved (firstname.lastname@example.org). Confirmed speakers include Steven Stanley, Duncan Moss, Rebecca Barnes, Many Bazzano, and Jyoti Nanda.
View original post
Meg Barker writes about bringing mindfulness to driving, and the value of engaging mindfully at times when it is most difficult.
Mindfulness is huge at the moment. Tens of thousands of people worldwide have completed the Mindfulness-Based Stress Reduction programme of Jon Kabat-Zinn. Counsellors and therapists train in mindfulness techniques in order to offer them to their clients. The National Institute for Health and Clinical Excellence (NICE) recommends mindfulness therapies for depression. And the amount of research on mindfulness as a treatment for stress, pain, anxiety, depression, and a range of other health and emotional difficulties, has increased exponentially in the past two decades. The word ‘mindfulness’ brings up around 4000 hits on Amazon because self-help books, CDs and DVDs on the topic have also proliferated in recent years.
Meditation: A central focus?
Central to most therapies, programmes and books on mindfulness is meditation. Generally this takes the form of sitting quietly and focusing your attention on your breath. When your attention wanders (to a thought, feeling, or sensation, for example), you bring it back to your breathing. Through such meditation it is said to be possible to notice the kinds of habits that you often get stuck in, such as identifying with a pain that you feel, or telling a story about why you are feeling angry or sad. The practice of bringing your awareness back to the here-and-now of breathing in and out can shift such habits. Such meditation can also expand our attention so that we notice everything that is going on in and around us (rather than focusing on one thought, memory, or sound), and we may also see that everything is impermanent (the thing that was niggling us when we started meditating has gone by the end).
However, the focus on meditation in mindfulness approaches has recently come under criticism. Wakoh Shannon Hickey points out that the Buddhist traditions which mindfulness was drawn from only advocated meditation for monks and nuns, not for lay people, and also that it was generally a practice which was located in a community for ethical purposes, not something that people did by themselves to make them feel better. She, like many Buddhist scholars, questions the cherry-picking approach to ancient traditions, locating it in the history of colonialism. In addition to such criticisms, some of the main leaders to bring their ideas to western audiences have emphasised aspects other than mindful meditation. For example Hickey writes that the Dalai Lama advocates other forms of meditation, or sound sleep, over mindfulness. And Thich Nhat Hanh writes a lot about community work and about practising mindfully in everyday life.
Make it the practice
It is this kind of everyday mindfulness which I have been thinking about a great deal as I write my own book on mindful counselling and psychotherapy. I felt that I should really commit to regular meditation if I was advocating it to other people, so I have been meditating for around ten minutes every night. Whilst there is a lot that I’ve found useful about this practice, for all the reasons mentioned, I’ve also noticed that it is easy to separate it off from the rest of my life: for meditation to be the only point in the day when I’m being attentive in that way.
Nice podcast on mindfulness here on the BBC, focusing on Mindfulness Based Stress Reduction (MBSR) and neuroscience research.
I can believe that there are over 40 publications on mindfulness per month, as it says on the podcast. I started with the idea of collecting together all the references together here and quickly realised that it was an impossible task!
Mention of the marines using mindfulness in the US touches on one of the key issues that Social Mindfulness is interested in. Does some Western mindfulness strip the ethics from Buddhist mindfulness in potentially harmful ways? Can, and should, we detach mindfulness from compassion.
Today I’ve been looking over on mindfulnet as I develop the links and references that we’re including on Social Mindfulness.
I found an extremely helpful resource there about the ways in which mindfulness is currently being used in applied settings. I was familiar with mindful therapies, but hadn’t realised how much mindfulness was being implemented in other settings beyond mental health.
Mindfulnet includes great summaries on mindfulness in education, the criminal justice system, and the workplace. Hopefully we’ll be able to include posts about these kinds of applications in future on Social Mindfulness.