Mindfulness

Mindfulness literature is vast and varied, with more than thirty-three definitions of mindfulness published. However, many mindfulness practitioners lean on Jon-Kabat-Zinn’s definition of mindfulness as the awareness that arises through paying attention to the present moment, on purpose, and non-judgmentally. Although this may sound like meditation, mindfulness is not the same.

Meditation, whilst associated with religious practices, is an ideology-free mental activity during which one often sits and does nothing but use the breath as an anchor to become more aware of thoughts and feelings. Mindfulness is a state of mind or a way of being that results from actions or mental practice. Mindfulness can help us switch from ‘doing mode’ to ‘being mode’ and makes us feel more balanced.

In ‘doing mode’, we are engaged in thinking about multiple things whilst doing something, such as making plans after reading this explanation, which is problematic. We can become anxious if we continuously project, plan, and rehearse the future, miss out on precious moments as we live several steps ahead, and as we are not aware of what is happening in the present, react to our experiences using tried and tested habit patterns that can hinder us or the situation.

‘Being mode’ does not focus on this but perceiving through our five senses and becoming fully present and actively engaged with all the information in front of us. Words, thoughts, and often actions are not in the foreground. Problem-solving and analysing facts are pushed to the background. This process slows premature judgements and leads to better decision-making as we holistically take hold of the situation. Three key features are highlighted to step into this mode of mindful awareness: purpose, presence and acceptance.

In purpose, we intentionally and purposefully direct our attention rather than let it wander. In presence, we are fully engaged with and attentive to the present moment. In acceptance, we are non-judgmental towards whatever arises in the moment. This means sensations, thoughts and emotions are not judged as good or bad, pleasant or unpleasant; they are noticed as ‘happening’ and observed until they eventually pass. We can practice mindfulness formally and informally in our day-to-day activities.

Lower Stress: Studies have demonstrated that practising mindfulness can decrease stress levels and enhance our mental well-being, which includes reducing symptoms of anxiety and depression (Goyal et al., 2014). Research has demonstrated that undergoing mindfulness training for eight weeks can enhance an individual’s capacity to utilise emotional self-regulation techniques (Farb et al., 2010).

Improve focus and attention: Research has shown that practising mindfulness for only four days can lead to improved attention span (Zeidan et al., 2010). In addition, mindfulness practices have been found to enhance working memory, executive functions, visuo-spatial processing and reduce fatigue and anxiety.

Decreased emotional reactivity: It is easy to react to stressful situations, especially when things do not go our way. However, mindfulness practices reduce emotional reactivity. Research has shown that Mindfulness-Based Cognitive Theory (MBCT), in particular, reduces emotional reactions to stress in those with depression and helping to cope with stress (Britton et al., 2012).

Better sleep: Research has shown that formal mindfulness-based interventions improve sleep quality in older adults with moderate sleep disturbances through low-cost programmes, which has implications for quality of life (Black et al., 2015).

Increased grey matter in our brains: Research has demonstrated that practising mindfulness improves our brain function. By conducting pre-and-post MRI scans of adult participants who completed an eight-week Mindfulness-Based Stress Reduction (MBSR) program, researchers discovered an increase in grey matter concentration in the brain regions (left hippocampus, posterior cingulate cortex, cerebellum and temporo-parietal junction) responsible for learning and memory processes, emotion regulation, self-referential processing, and perspective taking (Hölzel et al., 2011).

Nine attitudes of mindfulness can be cultivated in formal mindfulness practice. The original seven attitudes were written in the original edition of Full Catastrophe Living (Jon Kabat-Zinn, 2013), but gratitude and generosity have since been added.

Non-Judgement demonstrates impartial witnessing, observing your evaluations and categorisations. Here we notice the automatic habit of labelling everything experienced as good, bad or neutral. This habit of judging locks us into mechanical reactions that we are unaware of and often has little objective basis. Becoming aware of your judgments allows you to consciously choose actions and behaviours rather than automatically reacting to situations in your environment.

Patience demonstrates being open to each moment as it unfolds and that this is understood and accepted. A child may attempt to help a butterfly emerge from the chrysalis by breaking it open. The butterfly can only emerge in its own time. The process cannot be hurried as it does not benefit the butterfly. Patience can be extended to ourselves as well as others. As your mind is stretched in new ways, you are reminded to be patient with yourself.

Beginner’s Mind demonstrates our willingness to see things as if for the first time. Our beliefs about a situation are not allowed to prevent us from seeing things as they really are, and we treat no moment the same as any other. We are receptive to new possibilities stopping us from getting stuck in our mind, which often thinks it knows more than it does.

Trust is an integral part of mindfulness practice, and this is developed in your feelings and yourself. Importance is placed in your mindfulness training on the act of trusting yourself and your basic wisdom. It is important to attend to something you feel strongly about rather than an outside authority telling you to ignore it. Mindfulness is an objective process of enquiring within, and staying open and learning from other sources is important. However, ultimately the life you live and the choices your make are those that feel right for you.

Non-striving demonstrates non-goal orientated and remaining unattached to outcome or achievement. Importance is placed on simply doing the mindfulness practice without any expectations despite the involvement of some goals or intentions. By setting expectations, you are attempting to change the present to something else that does not allow you to be fully present. Just remember to allow anything, and everything experienced to be there from moment to moment.  For example, observe the judging mind if you criticise yourself or pay attention to your tension if you are tense.

Acceptance demonstrates openness to seeing and acknowledging things as they are. It does not mean you are satisfied with things are they are or do not instigate change to what you don’t like. This frees up energy to take the appropriate actions without a clouded mind that works with denial, prejudices, fears and self-judgments.

Letting go demonstrates non-attachment and the ability to put aside the tendency to elevate some aspects of our experience and to reject others. Letting go is a way of letting things be. Of accepting things as they are.

Generosity demonstrates the action of freely giving to others to improve their situation or ease their suffering somehow. The most valuable and rewarding form is giving our consideration, time and energy to others when they need emotional support. In its truest form, there is no expectation of acknowledgement, thanks or reward and may be unseen.

Gratitude is the ability to recognise and appreciate the many experiences, circumstances, events, people, resources and skills we have in our lives. We recognise we may already have enough despite the tendency to want to improve our situation and move towards goals and achievements. Already we have an abundance of things to be grateful for. Expressed towards ourselves, others, to experiences and situations, it can be experienced inwardly or expressed visibly to others.

Participants of the Mindfulness Now program, including students, accredited teachers, practitioners, and course trainers, should establish and sustain their mindfulness practice. As we expect our clients and group participants to commit to a daily mindfulness practice, we must also embody the same level of dedication, as this is only appropriate. Importance is placed on self-guidance or attending mindfulness group sessions online (Mindful Mondays) or in person. Furthermore, trainee teachers, accredited teachers, and practitioners are bound by a code of ethical practice, including a personal mindfulness practice commitment. Whilst mindfulness focuses on slowing down to become aware of the world, embodiment is specific to our physical nature and mainly asks us to remember that our bodies and minds are not separate but connected. Reclaiming our bodies and practising embodiment is important as a form of self-care. Embodiment can be most authentic when we live conscious lives in mind, body and spirit.

There are several ways to practice embodiment. Take up space – take small notes about how you feel in your physical form, such as paying attention to the way your limbs sway or how your bottom feels in a chair. Remember that there is no judgment here, even if you feel uncomfortable or scared. Planting your feel – practice relaxing your body when engaging in daily tasks such as doing the dishes or driving the car. This is well-grounding. Shifting our language to remember that our bodies are beautiful and strong, even if they may look different or function differently than we expected them to, and this can be achieved by talking about the body, not like an object, but using he (or she) to remember that my body is an extension of myself and ‘he’ can communicate with me. Learning to listen and let the body take the lead by asking, “What is my body staying to me at this moment?” as the body can communicate and teach us how to better care for ourselves. Seeking out movement and sensory experiences to reconnect with our bodies through daily movement practice and engaging our senses— simple practices such as walking, stretching, and experiencing smell and taste when we eat.

Enquiry consists of reviewing and exploring personal experiences that arise during practice, along with reactions to these experiences, patterns in these reactions, the broader context in which these patterns can be observed, and the implications of all of this. The teacher’s role is to facilitate that. The enquiry may begin before the practice as its effectiveness is related to how well the teacher sets up the practice. For example, hints on what to look for during the practice, such as bringing the participant’s attention to the quality of breath or what happens to the body when listening to sounds of feeling the breath.

The enquiry is opened at the end of the practice. It typically begins with silence for a few minutes to give more space between activities, absorb what happened and orientate themselves towards the enquiry. The teacher can then enquire with something very general, such as if anybody has any observations about the meditation or if there are any questions. The preference is to avoid asking how they feel now, which implies we are trying to change this for the better by meditating. The aim is to encourage participants to take a long-term view of practice rather than expecting immediate results. Allowing the question to sit silently is essential if comments are limited or non-existent. If nothing is still said, another question that works well is whether participants noticed what happened when they were lost in thought or how the body was during the practice.

During the enquiry, individuals can raise any difficulties, which offers a way of exploring how they were with that. The teacher may ask what they did at that point, whether they were okay or how their body felt. In a group setting, it is important to move away from an individual to a more general point by asking if that individual wishes to say anything else or using your intuition as a teacher, in which case silence is appropriate. The teacher can draw on stories, parables and poetry to explain your point. The aim is not to give answers but to respond to the best of your ability to assist the participant (and the group) in becoming more aware of themselves and how they function.

The hallmarks of enquiry are that it is short in length, descriptive in nature, focuses on looking for experiences, has an objective of exploration, has an open-ended conclusion, and the role of outcome is unimportant. It provides a path towards insight as the context is interpersonal, guidance is external from the teacher, and internal, in the form of whatever arises. Likewise, the processing of insights is to let them sink in and connect them to a broader personal or interpersonal context. Furthermore, personal experiences from previous practice, current experiences during the enquiry, and potential resonance with the experience of other participants are considered in practice. Finally, the scope of insights is the present-moment experience, the past, and, through implication, the future.

Mindfulness awareness can be cultivated through “formal” and “informal” mindfulness practice (Birtwell et al., 2018, p. 90). While there is no widely agreed definition of formal and informal practice, formal mindfulness practice can occur when practitioners specifically set aside time to engage in mindfulness meditation practices such as the body scan and mindfulness movement. Informal mindfulness practice involves weaving mindfulness into existing routines through engaging in mindfulness moments and bringing awareness to everyday activities such as mindful eating or mindfully washing the dishes.

Mindfulness Based Stress Reduction (MBSR) is the oldest programme developed by Dr JonKabat-Zinn between 1979 and 1990  in response to difficulties many patients were experiencing with long-term and chronic pain. Although the word ‘stress’ was used, it can be thought of as primarily a way of relieving physical pain, and this is a major focus of MBSR today. However, it has evolved to focus on managing equally anxiety and stress as we generally use the terms today, this has now been adapted and widened to include a wide variety of conditions, such as addictions and eating disorders.

Mindfulness Based Cognitive Therapy (MBCT) was developed in 2005 by Dr Mark Williams, and colleagues are the University of Oxford. Techniques of cognitive behavioural therapy are brought into this program. It comes as a mix of cognitive behavioural therapy (CBT) and mindfulness interventions. Based on Jon Kabat-Zinn’s work and also bringing in other elements. Initially, it was intended to support people from relapsing from depressive illness. MBCT has been shown, through numerous clinical trials, to dramatically reduce the rate of relapse in people suffering with major depressive disorder. It has been recommended by the National Institute for Health and Care Excellence (NICE).

Mindfulness Now is the youngest programme and was developed by the UK College of Mindfulness Meditation. The most recent mindfulness program brings key elements of MBSR and MBCT and has several distinguishing features. The key difference is designed to work with groups and individuals. MBSR and MBCT can also do this but be designed as group interventions. The key components, when working on a 1-2-1 teaching basis, Mindfulness Now involves detailed individual assessment (client intakes), individual, personalised one-to-one mindfulness sessions, so not so much a specific program, but interventions for the needs of each individual and personalised audio recordings, where individuals can take the recordings of the teacher and continue to learn between and beyond formal sessions. A key difference of Mindfulness Now is that group teaching involves a more flexible entry where individuals can attend drop-in sessions and informal/introductory group sessions before signing up for an 8-week programme. There is also a flexibility to run the 8-week programme in a more condensed fashion, perhaps over 4 to 6 weeks, typically, participants will receive 8-12 hours of teaching. Group-specific audio recordings are recommended and used by most teachers. There is a good emphasis on ‘The Gift’ retreat, typically a one-day or half-day at the end of the programme, which brings participants together again to experience mindfulness at a deeper level. Finally, Mindfulness Now has open-ended support. There is encouragement for individuals to continue to participate and engage in a community of practice.

The three programs have more in common than differences. However, each has 8-week programmes, however, in Mindfulness Now, there is an emphasis on providing informal opportunities and flexible programmes. There is stronger support on providing one-to-one support. Mindfulness Now fuses the aims of MBSR and MBCT, addressing every aspect of both programmes. In Mindfulness Now, there is an equal emphasis on body and cognition. Mindfulness Now draws on a wide range of other tools beyond mediation practice – visualisation, poems, and stories to help individuals learn. The homework builds more gradually compared to MBSR and MBCT, which have extensive homework practice from the beginning. There is a greater deal of choice in Mindfulness Now in terms of home practice. Those are the key differences. There is no specific regulation that we can’t deliver MBSR or MBCT, but we are delivering a fusion of the two processes, a new programme called Mindfulness Now, an increasingly well-established in the U.K., a separate and unique programme.

Although regarded generally as a very safe practice, practitioners should be aware not to undertake clinical mindfulness with those persons with a serious mental illness of a psychotic nature. As practitioners are unable to diagnose such illnesses, reliance is placed on the client intake questionnaire and the subsequent confidentiality statements. It is important to inform clients that relaxation can potentially trigger serious health conditions.

Please note that our latest research into this has concluded that mindfulness is not generally harmful for epilepsy. Some research suggests it may reduce frequency of seizures and lots of research that show secondary benefits. Therefore please treat epilepsy as you would for any other serious physical health condition, where you assess the level of risk. Risks may be greater if the condition is recent diagnosed, acute, if medication has changed, or there has been a seizure within the past 12 months

Although gentle in comparison to yoga, movements are another concern. Here, similar to breathing, importance is placed on the practitioner to inform clients to make sure their movements, such as stretching are safe and comfortable for them, and immediately stop if any discomfort arises. If doubts persist, clients should be informed to check with their GPs if such physical activity is acceptable to them.

Informal mindfulness is consistently weaving moments of mindfulness into your daily routine. Centring around training your brain to pull focus and be present while performing everyday tasks such as eating, walking or doing chores such as washing the dishes.

Mindful eating can be incorporated by selecting one meal daily where you sit down and really take your time eating. The target here is not to rush through your meal but rather to give full attention to the process of eating by taking stock of your sensory experiences. Furthermore, this usually involves contemplating and generating feelings of gratitude and joy. This may involve appreciating the distance the food has travelled to reach your plate and the people involved in doing so. By taking your time and really sitting in the present, you’ll find that your body is given time to relax, refuel and enjoy the act of eating. This act may be particularly beneficial to those looking to lose weight.

Mindful walking can be incorporated once daily indoors or outdoors at different paces, removing external distractions such as your phone and focusing on your immediate surroundings. Focus is placed on the breath, the body and the state of mind. Before beginning, stand still for a few moments, focusing on the breath and taking note of how the body is feeling. As you begin, bring your full attention to the movements and sensations in the body and notice the feelings in the feet, legs, arms, chest and head. Once connected to these sensations in the body, opening the attention to the sights around you. If distracted by other thoughts, return to the focus on movements of the feet, breath and bodily sensations.

Mindfulness in conducting the chores, such as washing the dishes, can be incorporated by taking notice of all your senses. Taking a deep breath before beginning, noticing how the body feels standing at the sink. Feeling the flow of warm water running across your hands, you pick up the first dish with care and observe its shape and weight. Beginning to scrub, notice the smell of the soap and watch the bubbles foam. If your mind wanders, bring your attention back to the warmth of the water.

Mindfulness is a centuries-old practice that is present in both religious and secular traditions, such as Hinduism, Buddhism, yoga, and non-religious meditation. In Buddhism, mindfulness, or Sati, is regarded as the first step towards enlightenment, making it a more integral part of the religion than in Hinduism. The term ‘mindfulness’ is often seen as a direct translation of the Buddhist concept of Sati. Given the importance of mindfulness in Buddhism and the various Western influences on mindfulness teachings from Buddhist instructors, it is apparent that Western mindfulness owes a great deal to Buddhism.

There are numerous connections between yoga and mindfulness. In fact, many yoga practices include mindfulness techniques. Moreover, some mindfulness practices, like the body scan, are quite similar to yoga as they both involve being aware of one’s own body. In a study conducted by Gaiswinkler & Unterrainer (2016), it was discovered that individuals who frequently practice yoga experience greater levels of mindfulness and religious/spiritual well-being compared to those who engage in yoga only occasionally or to a moderate extent. This study shows that practising yoga is associated with higher levels of mindfulness. Additionally, some types of yoga and mindfulness practices share similar objectives. Yoga’s roots can be traced back to the origins of Hinduism, and its growing popularity in the West is closely linked to the rise of mindfulness. This highlights the interconnected nature of Hinduism, mindfulness, and yoga .

Mindfulness movement is an activity performed with awareness. The aim is to bring our full attention to the present moment to experience the here and now by focusing on noticing and feeling what your body does whilst engaging in movement (which includes stretching, reaching, bending, etc).  It can also be used to elevate our emotional wellness. By moving the body and adjusting the postures in which we hold our body, we also shift the activity of our autonomic nervous system, which influences reactions such as our heart rate, blood pressure, and fight-or-flight response. This leads to giving us access to shifting our emotions and moods from the outside in. Mindful movement is an alternative to switch-up mindfulness practice from seated meditation. It can be an access point to mindfulness for those clients who are not partial to sitting still.

One way I incorporate mindfulness of movement into my teaching practice is to offer mindful walking, specifically appreciative walking, with clients. Bringing attention to the beauty of our surroundings is a deliberate way to bring awareness to walking and to shift our perception of the world out of the negativity bias. A study by Bratman et al. (2015) found that focusing on the beauty around us can have a lasting effect on our mood after we rest, similar to how other gratitude and appreciation practices work. Here, clients are taught to simply notice the beauty in the world around them as they walk. I shall use my local or closest part as the setting. This can involve using your sense to bring awareness to a blossoming tree, the sounds of birds, and the smell of cut grass. For repeating clients, changes in routes will be incorporated. Bringing awareness as to how the seasons change, how the sights, sensations, smells, and sounds change alongside different times of the day or weekends compared to weekdays will be infused into my practice.

I use a 30-minute appreciative walk with clients and start by walking at a natural pace, noticing each step and the sensation of walking. Next, expanding the attention to sounds without labelling, naming, or getting caught up in finding them pleasant or unpleasant. Shifting the awareness to small and then vision (colours, objects). Keeping this open awareness of everything around them – fully aware and walking. In the last moments, coming back to awareness of the physical sensations of walking. When ready to end, standing still for a moment again, pausing and ending the practice. Clients are requested to consider how they might bring this kind of attention to the rest of their day.

A practitioner should always set the scene for mindfulness work irrespective of the working environment and instil a sense of stillness and tranquillity through the voice, words, body language and the inclusion of all participants into the learning state. The learning state is a resource state for learning where you widen the use of senses to increase your ability to take in, utilise and store information. The endless stream of incessant and instructive thoughts is a barrier to entering the learning state. The easiest and quickest way to end this cycle is to allow your mind to become calm by being consciously aware, which allows you to naturally step back from engaging in the mind and return to the still, silent, spacious aspect of yourself that is already calm. 

One method to naturally become consciously aware is by actively playing with a concept introduced by Sandy C Newbrigging in his book ‘Mind Calm’, which is called Gently Alert Attention Wide Open (GAAWO). The mind immediately becomes quieter or potentially silent, and you may notice that there are literally no thoughts happening. Consequently, there will be no judgment, nothing to resist, no attachment, and no concept of time. You are right here, right now.

To engage with GAAWO, relax your gaze to defocus and allow yourself to spread your peripheral vision to simply notice what is there, both inward and outward, gently opening your attention to the left and right, upwards and downwards. Importance is placed on avoiding over-analysing, jumping into the experience, and observing what is happening inside your mind, body, and consciousness. When you generally engage with GAAWO, you naturally disengage the mind, and we can find that our general sense of awareness focuses on stillness and calmness as we let go of our incessant and intrusive thoughts. The learning state can form a mediation on its own and a pre-frame for a heightened sense of awareness, such as the ‘Mind Wide Open’ meditation.