Stress Reduction: Mindfulness for Personal and Professional Wellbeing
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Mindful Meditation Guide and Journal-Mindfulness Exercises Copy
mindful meditation guide and journal Date / Time So far today, have you brought kind awareness to your: Thoughts? Heart? Body? None of the Above First o, congratulations on your decision to enhance your personal growth through mindfulness! This is something you are doing for yourself and your well-being so make a commitment to schedule formal times to practice these exercises just as you would other important appointments. It is easy to lose enthusiasm and dedication to a new practice when obstacles arise and daily tasks begin to get in the way so it is important to gure out what is working and what is not so that you can adjust your practice as needed. Before beginning mindfulness practices, it is important to understand the concept of mindfulness and what the practice of mindfulness can mean for you in your eorts towards personal growth. Mindfulness practice often embodies eight attitudes. These attitudes contribute to the growth and ourishing of your mind, heart and body so it is important to under- stand and recognize the dening points of the eight attitudes of mindfulness listed on the next page. MindfulnessExercises.com mindful meditation guide and journal 1. Learner’s mind – Seeing things as a visitor in a foreign land, everything is new and curious. 2. Nonjudgmental – Becoming impartial, without any labels of right or wrong or good or bad. Simply allowing things to be. 3. Acknowledgment – Recognizing things as they are. 4. Settled – Being comfortable in the moment and content where you are. 5. Composed – Being equanimous and in control with compassion and insight. -
Living the Full Catastrophe: a Mindfulness-Based Program to Support Recovery from Stroke
healthcare Article Living the Full Catastrophe: A Mindfulness-Based Program to Support Recovery from Stroke Lori A. Gray Holistic Health Programs, Western Michigan University, Kalamazoo, MI 49008, USA; [email protected] Received: 11 September 2020; Accepted: 17 November 2020; Published: 19 November 2020 Abstract: Decades of research suggest that Mindfulness-Based Stress Reduction (MBSR) training supports a greater capacity to live with chronic medical conditions and contributes to lowering stress levels. This paper introduces a model for a Mindfulness-Based Recovery from Stroke (MBRfS) for promoting stroke recovery, informed by the lived experience of the author (a stroke survivor and certified MBSR instructor), the research literature regarding MBSR training, and the specific challenges of stroke recovery. Four themes emerged from the autoethnographic analysis that informed the proposed model: Readiness to accept the stroke event and the acquired brain injury, navigating uncertainties of stroke recovery with awareness and self-responsibility for outcomes, trusting the inherent wisdom of the body as a stroke recovery “teacher”, and increased capacity to integrate complex emotions with self-compassion, and a sense of wholeness. A four-component MBRfS model is offered, which consists of an integration amongst a modified MBSR framework, emergent attitudinal themes, and insights from the autoethnographic vignettes. The MBRfS model offers a path for providing participants with a supportive experience within stroke recovery. Recommendations and suggestions for future studies are offered to support the development of MBRfS for stroke survivors and their caregivers, as well as contributing to healthcare providers. Keywords: mindfulness; mindfulness-based stress reduction; mindfulness-based stroke recovery; stroke recovery; social support for stroke survivors; medical education; stroke rehabilitation 1. -
After Awakening, the Laundry: Is Nonduality a Spiritual Experience? Jenny Wade California Institute of Integral Studies, San Francisco, California, USA
International Journal of Transpersonal Studies Volume 37 Article 8 Issue 2 Vol. 37, Iss. 2 (2018) 9-1-2018 After Awakening, the Laundry: Is Nonduality a Spiritual Experience? Jenny Wade California Institute of Integral Studies, San Francisco, California, USA Follow this and additional works at: https://digitalcommons.ciis.edu/ijts-transpersonalstudies Part of the Philosophy Commons, Religion Commons, and the Transpersonal Psychology Commons Recommended Citation Wade, J. (2018). After awakening, the laundry: Is nonduality a spiritual experience?. International Journal of Transpersonal Studies, 37 (2). http://dx.doi.org/https://doi.org/10.24972/ijts.2018.37.2.88 This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 4.0 License. This Special Topic Article is brought to you for free and open access by the Journals and Newsletters at Digital Commons @ CIIS. It has been accepted for inclusion in International Journal of Transpersonal Studies by an authorized administrator of Digital Commons @ CIIS. For more information, please contact [email protected]. After Awakening, the Laundry: Is Nonduality a Spiritual Experience? Jenny Wade California Institute of Integral Studies San Francisco, CA, USA Historically the exclusive purview of contemplative religious paths, awakening into nonduality was considered the pinnacle of human attainment, even if, in some traditions, it proved to be the threshold to even more sublime states. Awakening was traditionally available only to dedicated elite seekers, usually renunciates who practiced for years in monastic communities, their progress directed by the authorities of their lineage. Today technologies for creating the electroencephalographic signatures of advanced meditators are available for purchase, and esoteric religious practices like Zen meditation and asana yoga have been secularized as stress-reduction techniques and physical exercise, respectively. -
Introduction to Mindfulness & Meditation Session 4 Handout
Introduction to Mindfulness & Meditation Session 4 Handout Sometimes people think that the point of meditation is to stop thinking — to have a silent mind. This does happen occasionally, but it is not necessarily the point of meditation. Thoughts are an important part of life. Mindfulness practice is not a struggle against thoughts, but overcoming our preoccupation with them. Mindfulness is not thinking about things; it is observation of our life in all its aspects. In those moments when thinking predominates, mindfulness is the clear and silent awareness that we are thinking. Thoughts can come and go as they wish, and the meditator does not need to become involved with them. In meditation, when thoughts are subtle and in the background, or when random thoughts pull you away from awareness of the present, it is enough to resume mindfulness of breathing. However, when your preoccupation with thoughts is stronger than your ability to easily let go of them, then direct your mindfulness to being clearly aware that thinking is occurring. Sometimes thinking can be strong and compulsive even while we are aware of it. When this happens, notice how such thinking is affecting your body, physically and energetically. Let your mindfulness feel the sensations of tightness, pressure, or whatever you discover. When you feel the physical sensation of thinking, you are bringing attention to the present moment rather than the story line of the thoughts. When a particular theme keeps reappearing in our thinking, it is likely being triggered by a strong emotion. If the associated emotion isn’t recognized, the concern will keep reappearing. -
Full Catastrophe Living by AOTA
NURSES: Institute for Brain Potential (IBP) is accredited as a provider of nursing continuing professional development by the American Nurses Credentialing Center’s Commission on Accreditation. Institute for Brain Potential is approved as a provider of continuing education by California Board of Registered Nursing, Provider #CEP13896, and Florida Board of Nursing. This program provides 6 contact hours. PSYCHOLOGISTS: Institute for Brain Potential is approved by the American Interactive Webcast Psychological Association to sponsor continuing education for psychologists. Institute for Brain Potential maintains responsibility for this program and its content. This program provides 6 CE credits. Institute for Brain Potential is approved as a provider of continuing Wednesday, November 11, 2020 education by the Florida Board of Psychology. This course provides 6 hours of CE credit. COUNSELORS, SOCIAL WORKERS & MFTs: Institute for Brain Potential has been approved by NBCC as an Approved Continuing Education Provider, ACEP No. 6342. Programs that do not qualify for NBCC credit are clearly identified. Institute for Brain Potential is solely responsible for all aspects of the programs. This program provides 6 Interactive Webcast clock hours. Institute for Brain Potential, ACE Approval Number: 1160, is approved to offer social work continuing education by the Association of Social Work Boards Wednesday, November 11, 2020, 9 AM – 4 PM (PST) (ASWB) Approved Continuing Education (ACE) program. Organizations, not individual courses, are approved as ACE providers. State and provincial You will need a computer with internet access and speakers or regulatory boards have the final authority to determine whether an individual course may be accepted for continuing education credit. Institute for Brain Potential maintains responsibility for this course. -
About the Exercises
83 About the Exercises The exercises listed below are taken from the courses of the Munich Model and were presented more or less in the same order. In addition, the courses also include material on mindfulness and meditation research and examples of implementation in various professional fields (see “Munich Model”, p. 59 f.). Presented and practiced sequentially through the teaching units, the various forms of sitting meditation play a central role in the courses. Once all of the sitting meditation techniques have been introduced, participants can choose one that they feel suits them best. The participants then practice this chosen meditation form throughout further teaching units, which always begin with a sitting meditation. It should be mentioned here that the meditation instructions in this book are intended to give students an initial introduction to different meditation forms and techniques. For further study, it’s always recommended that they follow the guidelines and instructions found in the literature related to each of the specific meditations. Students are also re- minded that have the option to attend external courses offered through various organi- zations that teach meditation and that they can further educate themselves through such seminars and courses (see “Risks”, p. 95). There are four forms of sitting meditation to choose from: • Breath • Maranatha • Focusing between the eyebrows • So’ham / I am That If the participants already have meditation experience, they are free to choose whether they practice their own chosen form of sitting meditation or to practice one of the four forms mentioned above. However, in this case the teacher must check whether the re- spective technique comes from a recognized meditation school and whether it is of ben- efit to the respective participant in this context (see “Risks”, p. -
'Universal Dharma Foundation' of Mindfulness-Based
Contemporary Buddhism An Interdisciplinary Journal ISSN: 1463-9947 (Print) 1476-7953 (Online) Journal homepage: https://www.tandfonline.com/loi/rcbh20 THE ‘UNIVERSAL DHARMA FOUNDATION’ OF MINDFULNESS-BASED STRESS REDUCTION: NON- DUALITY AND MAHĀYĀNA BUDDHIST INFLUENCES IN THE WORK OF JON KABAT-ZINN Ville Husgafvel To cite this article: Ville Husgafvel (2018) THE ‘UNIVERSAL DHARMA FOUNDATION’ OF MINDFULNESS-BASED STRESS REDUCTION: NON-DUALITY AND MAHĀYĀNA BUDDHIST INFLUENCES IN THE WORK OF JON KABAT-ZINN, Contemporary Buddhism, 19:2, 275-326, DOI: 10.1080/14639947.2018.1572329 To link to this article: https://doi.org/10.1080/14639947.2018.1572329 © 2019 The Author(s). Published by Informa UK Limited, trading as Taylor & Francis Group. Published online: 05 Mar 2019. Submit your article to this journal Article views: 425 View Crossmark data Full Terms & Conditions of access and use can be found at https://www.tandfonline.com/action/journalInformation?journalCode=rcbh20 CONTEMPORARY BUDDHISM 2018, VOL. 19, NO. 2, 275–326 https://doi.org/10.1080/14639947.2018.1572329 THE ‘UNIVERSAL DHARMA FOUNDATION’ OF MINDFULNESS-BASED STRESS REDUCTION: NON- DUALITY AND MAHĀYĀNA BUDDHIST INFLUENCES IN THE WORK OF JON KABAT-ZINN Ville Husgafvel Study of Religions, University of Helsinki, Helsinki, Finland ABSTRACT The discussion on the Buddhist roots of contemporary mindfulness practices is dominated by a narrative which considers the Theravāda tradition and Theravāda- based ‘neo-vipassanā movement’ as the principal source of Buddhist influences in mindfulness-based stress reduction (MBSR) and related mindfulness-based pro- grammes (MBPs). This Theravāda bias fails to acknowledge the significant Mahāyāna Buddhist influences that have informed the pioneering work of Jon Kabat-Zinn in the formation of the MBSR programme. -
Choiceless Awareness
- Bangalore 1948 - 1st Public Talk 2nd Public Talk 3rd Public Talk 4th Public Talk 5th Public Talk 6th Public Talk 7th Public Talk - New Delhi 1948 - 3rd Public Talk Talk On Radio BANGALORE 1ST PUBLIC TALK 4TH JULY, 1948 Instead of making a speech, I am going to answer as many questions as possible, and before doing so, I would like to point out something with regard to answering questions. One can ask any question; but to have a right answer, the question must also be right. If it is a serious question put by a serious person, by an earnest person who is seeking out the solution of a very difficult problem, then, obviously, there will be an answer befitting that question. But what generally happens is that lots of questions are sent in, sometimes very absurd ones, and then there is a demand that all those questions be answered. It seems to me such a waste of time to ask superficial questions and expect very serious answers. I have several questions here, and I am going to try to answer them from what I think is the most serious point of view; and, if I may suggest, as this is a small audience, perhaps you will interrupt me if the answer is not very clear, so that you and I can discuss the question. Question: What can the average decent man do to put an end to our communal problem? Krishnamurti: Obviously the sense of separatism is spreading throughout the world. Each successive war is creating more separatism, more nationalism, more sovereign governments, and so on. -
Mindful Meta-Awareness: Sustained and Non-Propositional
Available online at www.sciencedirect.com ScienceDirect Mindful meta-awareness: sustained and non-propositional 1 2 3 John D Dunne , Evan Thompson and Jonathan Schooler Meta-awareness appears to be essential to nearly all forms of accounts, especially after the 7th century (C.E.), distin- mindfulness practice, and it plays a key role in processes that guish this technical sense of smr.ti/sati as ‘distraction are central to therapeutic effects of mindfulness training, preventer’ from the capacity to notice that distraction including decentering — shifting one’s experiential has occurred, and they often refer to this capacity with the 4 perspective onto an experience itself — and dereification or Sanskrit term samprajanya [1 ,8–10]. Through this other metacognitive insight — experiencing thoughts as mental cognitive function, one can notice that, in lieu of events, and not as the things that they seem to represent. attending to one’s intended object such as the breath, Important advances in the conceptualization of meta- one is now daydreaming about a tropical beach. Buddhist awareness in mindfulness have recently been made, yet more accounts and empirical studies suggest that various styles clarity is required in order to characterize the type of meta- of mindfulness training enhance not only smr.ti awareness implicated in the ongoing monitoring of attention (‘mindfulness’) as a capacity that prevents distraction, and affect, even while attention itself is focused on an explicit but also samprajanya (‘meta-awareness’) as a capacity to object of awareness such as the breath. To enhance research detect distraction when it occurs [11,12]. Moreover, on this form of meta-awareness cultivated in at least some improvements in meta-awareness may be especially styles of mindfulness, a construct of sustained, non- relevant in clinical contexts. -
Core Concepts of Mindfulness Sam J
Chapter One CHAPTER 1 Core Concepts of Mindfulness Sam J. Zizzi My own exposure to mindfulness began in the early 1990s when I read Ste- phen Mitchell’s (1992) translation of the Tao Te Ching by Lao Tzu as a first year college student. At this young age, I thought the text was nonsense. The pro- found messages within this book did not reach me because I was not ready to learn them (I didn’t have an “empty cup”). Several years later, once I began my training in general and sport psychology, I was exposed to mindfulness and Eastern approaches to living including Buddhism, Taoism, and Shintoism. Mindfulness is an element of each of these approaches, although wrapped in a different cultural traditions and language. I read Gallway’s (1974) Inner Game of Tennis and Kabat-Zinn’s (1990) Full Catastrophe Living. I became increas- ingly interested in Zen and Buddhist teachings, and these readings seemed to fit well with my studies in psychology and sport science. My sport psychology training eventually brought me to progressive muscle re- laxation, guided imagery, flow states, and therapeutic models for helping clients change. All of these concepts have elements of mindfulness weaved into them, but they are called different things. I also adopted the regular practice of yoga, which taught me many lessons about the breath, present awareness, accep- tance, nonstriving, and compassion. My orientation to mindfulness came from Core Concepts of Mindfulness Core Concepts of Mindfulness 3 a philosophical and personal well-being perspective even before I had been ex- posed to counseling, psychotherapy, and performance psychology. -
SESSION 2 DEFINITION of MEDIATION & OBSERVATION MANAGEMENT the Real Meaning of Meditation What Is Meditation? How Does It Wo
SESSION 2 DEFINITION OF MEDIATION & OBSERVATION MANAGEMENT The Real Meaning of Meditation What is meditation? How does it work? Can meditation help you achieve genuine peace and happiness in today’s hectic, often chaotic world? 1 : To engage in contemplation or reflection 2 : To engage in mental exercise (as concentration on one's breathing or repetition of a mantra) for the purpose of reaching a heightened level of spiritual awareness 1 : To focus one's thoughts on : reflect on or ponder over 2 : To plan or project in the mind : INTEND, PURPOSE The act or process of spending time in quiet thought: the act or process of meditating An expression of a person's thoughts on something Full Definition of MEDITATION 1 A discourse intended to express its author's reflections or to guide others in contemplation 2 The act or process of meditating See meditation defined for English-language learners See meditation defined for kids 2 Meditation is a word that has come to be used loosely and inaccurately in the modern world. That is why there is so much confusion about how to practice it. Some people use the word meditate when they mean thinking or contemplating; others use it to refer to daydreaming or fantasizing. However, meditation (dhyana) is not any of these. Meditation is a precise technique for resting the mind and attaining a state of consciousness that is totally different from the normal waking state. It is the means for fathoming all the levels of ourselves and finally experiencing the center of consciousness within. Meditation is not a part of any religion; it is a science, which means that the process of meditation follows a particular order, has definite principles, and produces results that can be verified. -
The Pain Practitioner January / February 2017
Integrative Pain Management for Optimal Patient Care The Pain Practitioner January / February 2017 Frida Kahlo Many historians agree she suffered chronic widespread pain with symptoms that were identified as being typical of fibromyalgia. Integrative Approaches + to Fibromyalgia Empowered Pain Management Fibromyalgia Treatment at Brooke Army Medical Center Mindful Awareness Training for Persistent Pain MINDFUL AWARENESS TRAINING Mindful Awareness Training: A Promising Treatment Approach for Persistent Pain Carolyn McManus, PT, MS, MA The National Pain Strategy identifies the biopsychosocial model and pain self-management approaches as important components of chronic pain treatment and prevention (1). Mindfulness train- ing actively engages patients in pain self-management within a biopsychosocial framework consistent with these national recom- mendations. Mindful awareness has been defined as “the awareness that emerges through paying attention on purpose, in the present moment, and nonjudgmentally to the unfolding experience, mo- ment by moment” (2). It includes the observation of thoughts, emotions, and sensory experiences. Whether the object of one’s attention is pleasant, unpleasant, or neutral, all perceptions are met with acceptance, friendliness, and curiosity. No effort is made to suppress, eliminate, or change the experience. Jon Kabat-Zinn pioneered the training of clinical populations in mindful awareness when he developed and taught Mindfulness- Based Stress Reduction (MBSR) at the University of Massachu- setts Medical Center in 1979. This initial program has expanded over the years to become the University of Massachusetts Medi- cal School Center for Mindfulness in Medicine, Health Care, and Society and its success has led to the establishment of MBSR programs throughout the United States and around the world.