Mindfulness-based cognitive therapy creates an unlikely partnership, between the ancient tradition of mindfulness meditation rooted in Buddhist thought, and the much more recent and essentially western tradition of cognitive and clinical science. This article investigates points of congruence and difference between the two traditions and concludes that, despite first appearances, this is a fruitful partnership which may well endure.

Negative self-referential processing has fruitfully been studied in unipolar depressed patients, but remarkably less in patients with bipolar disorder (BD). This exploratory study examines the relation between task-based self-referential processing and depressive symptoms in BD and their possible importance to the working mechanism of mindfulness-based cognitive therapy (MBCT) for BD. The study population consisted of a subsample of patients with BD (n = 49) participating in an RCT of MBCT for BD, who were assigned to MBCT (...) + TAU (n = 23) or treatment as usual (TAU) (n = 26). Patients performed the self-referential encoding task (SRET), which measures (1) positive and (2) negative attributions to oneself as well as (3) negative self-referential memory bias, before and after MBCT + TAU or TAU. At baseline, all three SRET measures were significantly related to depressive symptoms in patients with BD. Moreover, repeated measures analyses of variance revealed that negative self-referential memory bias diminished over time in the MBCT + TAU group, compared with the TAU group. Given the preliminary nature of our findings, future research should explore the possibly mediating role of reducing negative self-referential memory bias in preventing and treating depressive symptoms in BD through MBCT. (shrink)

ObjectiveThis study aims to investigate the effectiveness of mindfulness-based cognitive therapy combined with medication therapy in preventing the recurrence of major depressive disorder in convalescent patients.MethodsA total of 130 patients with convalescent MDD were enrolled in this prospective study. Sixty-five patients were assigned to the experimental group and received medication therapy combined with MBCT, and 65 patients were assigned to the control group and treated with medication alone. The recurrence rate and related hormonal changes were compared between (...) the two groups.ResultsAfter 1 year of MBCT intervention, eight patients experienced recurrence in the experimental group, a recurrence rate of 12.31%, and 19 patients experienced recurrence in the control group, a recurrence rate of 29.23%. The Hamilton Depression Rating Scale and the World Health Organization Quality of Life Scale scores in both the experimental and the control groups were significantly improved after treatment. The difference in the HAM-D scores before and after treatment in the experimental group was 16.74 ± 4.54; this was significantly higher than that of the control group. The WHOQOL-BREF scores in the experimental group were significantly improved compared with those of the control group. The differences in the levels of corticotrophin-releasing hormone, adrenocorticotropic hormone, and cortisol before and after treatment in the experimental group and the control group were statistically significant. The difference in CRH before and after treatment in the experimental group was 16.8 ± 7.2, which was higher than that of the control group. The intervention with MBCT had a significant impact on the recurrence of MDD [β = 1.206, P = 0.039, 95% CI = 0.0790–1.229]. The difference in the HAM-D scores also had a significant impact on the recurrence of MDD.ConclusionCompared with medication therapy alone, the use of MBCT combined with medication therapy can effectively prevent the recurrence of MDD in convalescent patients. (shrink)

ABSTRACTMajor depressive disorder is a prevalent condition with high relapse rates. There is evidence that cognitive reactivity is an important vulnerability factor for the recurrence of depression. Mindfulness-based interventions are designed to reduce relapse rates, with cognitive reactivity as one of the proposed working mechanisms. In a randomised controlled trial we compared the effect of mindfulness-based cognitive therapy with treatment-as-usual on cognitive reactivity in recurrently depressed patients. Depressive symptoms, cognitive reactivity, and (...) mindfulness skills were assessed pre and post treatment. Patients in the MBCT group reported a significantly greater reduction in cognitive reactivity than those in the TAU group. The reduction of cognitive reactivity appeared to mediate the association between MBCT/TAU and decrease of depressive symptoms, using pre and post scores. The current study provides evidence that MBCT reduces cognitive reactivity and preliminar... (shrink)

Introduction: Many individuals and families are currently experiencing a high level of COVID-19-related stress and are struggling to find helpful coping mechanisms. Mindfulness-based interventions are becoming an increasingly popular treatment for individuals experiencing depression and chronic levels of stress. The app draws from scholarly evidence on the efficacy of mindfulness meditations and builds on the pre-existing apps by incorporating techniques that are used in some therapies such as cognitive behavioral therapy and mindfulness-based cognitive (...) therapy.Methods: Participants were randomly assigned to a 4-week mindfulness and self-compassion-based cognitive smartphone intervention or a wait-list control group. They were instructed to engage in self-compassion and mindfulness practices and a cognitive restructuring task. They also completed measures that evaluated their levels of depression, stress, anxiety, self-compassion, wisdom, psychological well-being, and subjective well-being. The intervention group was also instructed to track their weekly engagement with the app. Standardized effect sizes for between-group differences were calculated using Cohen's d for complete case analyses.Results: Complete case analyses from baseline to the end of this randomized controlled trial demonstrated significant moderate between-group differences for depressive symptoms and decisiveness. Moderate between-group differences were also found for self-compassion such that significant improvements in self-kindness, common humanity, mindfulness and decreases in self-judgement, isolation, and overidentification were observed. A small between-group difference was found for emotional regulation. Moreover, a significant moderate within-group decrease in stress and anxiety symptoms was also observed in the intervention group.Conclusions: Serene is an effective intervention that promotes increased levels of self-compassion and emotional regulation. Engaging with Serene may help reduce depressive symptoms through mindfulness, self-compassion, and cognitive restructuring which help reduce overidentification with one's negative emotions. As individuals rebalance their thinking through cognitive restructuring, they can identify the varying stressors in their life, develop action plans and engage in adaptive coping strategies to address them. Serene may promote greater self-understanding which may provide one with a more balanced perspective on their current upsetting situations to positively transform their challenges during the pandemic. (shrink)

ObjectivePreviously Mindfulness-Based Swinging Technique 's immediate efficacy for overcoming psychological concerns has recently received empirical support, yet its longer-term efficacy needed to be evaluated among women with breast cancer. The objective of this study was to assess and report the efficacy of MBST intervention among breast cancer patients for hopelessness, anxiety, depression, self-efficacy, oxygen intensity, and heart rate-beats per minute at an 8-week period.MethodThe State-Trait Anxiety Inventory, The Emotion Thermometer, Hospital Anxiety and Depression Scale, Self-Efficacy for Managing Chronic (...) Disease, and Beck's Hopelessness Scale were used for assessing the intervention's outcome; 149 BC patients were randomly assigned into two groups. The participants in the control group received Cognitive Behavioural Therapy -Cognitive-Disputation for 20 min, and intervention group received MBST intervention. No additional psychological interventions were given between week-1 and week-8.ResultOutcomes of the 8-week post-treatment follow-up exhibited significantly higher improvements in all evaluated-measurements for CG, and some for IG with large effect size in the following: anxiety and depression levels. It increased self-efficacy for managing disease and hopefulness, and saturation levels measured by pulse-meter/oximeter.ConclusionsBoth CBT-CD and MBST have been found to be efficacious interventions to shorten the psychotherapy duration for reducing clinical anxiety and hopelessness as well as increase self-efficacy for BC women. This may have a distinct clinical importance for supporting BC patient's adherence-to-treatment since CBT-CD could be an alternative technique to MBST as a brief intervention. In future studies, the effectiveness of MBST through adapting to virtual reality and other online delivery methods should be examined. (shrink)

This book, now in its fifth edition, provides a comprehensive introduction to Buddhist psychology and counselling, exploring key concepts in psychology and practical applications in mindfulness-based counselling techniques. This integrated study uses Buddhist philosophy of mind, psychology, ethics and contemplative methods to focus on the 'emotional rhythm of our lives', opening up new avenues for mental health.De Silva presents a range of management techniques for mental health issues including stress, anger, depression, addictions and grief. He moves beyond the (...) restriction of mental health issues to 'damage control', instead encouraging personal growth and positive emotions of compassion, forgiveness, generosity, equanimity and, ultimately, emotional balance.This book blends Western psychology and philosophy and ancient wisdom and contemporary thought to provide a key contribution to cognitive sciences, emotion studies, moral psychology and psychotherapy counselling. This new edition contains nine new chapters and an additional second part which focuses on counselling and mindfulness-based techniques in therapy. (shrink)

This paper presents and discusses the psychological interventions that are primarily based on the development of mindful awareness as a psychotherapeutic tool. Mindfulness based psychological interventions are defined and situated in their historical context, in the larger perspective of the evolution of psychotherapies in the Western world in the last two decades. A special focus is given to mindfulness based stress reduction and to mindfulness based cognitive therapy . The structure and core (...) elements of these interventions are presented. Then, we examine their effectiveness in improving psychological and physical well-being. In the next section, we speculate about the underlying psychological mechanisms that might account for the effects of mindfulness based interventions. Special attention is devoted to the cognitive processes underlying emotion regulation and self-awareness. Finally, we examine how a first person approach might contribute to the understanding of mindfulness based interventions. (shrink)

The #1bestseller that presents a funny, honest, and engaging look at the craziness of modern life, explaining why we're all just a little bit out of our minds. In Sane New World, Ruby Wax - comedian, writer and mental health advocate - shows us just how our minds can send us mad as our internal critics play on a permanent loop tape. 'Don't do that.. why you... you didn't... should have... but you didn't...'. Ruby knows those voices well. She has (...) been on a tough but ultimately enlightening journey that has taken her from battling depression to achieving a Masters Degree from Oxford University in Mindfulness-based Cognitive Therapy. In Sane New World, Ruby helps us all understand why we sabotage our sanity, how our brains work and how we can rewire our thinking - often through simple mindfulness techniques - to find calm in a frenetic world. (shrink)

BackgroundEmotional regulation is important for adolescents’ adaptive development. Preventive interventions for anxiety and depression are necessary for reducing the development of disorders later in life, and emotional regulation is a potentially relevant factor.ObjectiveWe investigated the effects of a mindfulness-based psychological education and prevention program [the Mindfulness and Awareness Program ] on the mental health of junior high school students in Japan.MethodsOur MAP primarily focused on mindfulness meditation to improve emotional regulation, thereby reducing depression and anxiety. The (...) MAP comprised eight sessions administered by a school counselor in a school setting. All participants were 12–13-year-old adolescents from nine classes in two Japanese schools. The program was provided to the intervention group, wherein students were educated on emotional expression, emotional cognition, and emotional regulation. The control group received regular school counseling services.ResultsCompared with the control group, the intervention group showed significant improvement in emotional regulation and a decrease in depression and generalized anxiety. The effect was greater at the follow-up assessment than at the immediate post-intervention assessment, and greater in female students.ConclusionOur mental health prevention program exhibited efficacy in reducing depression and anxiety and enhancing emotional regulation in early adolescence. Further, it appeared to be more effective for female adolescents. (shrink)

Mindfulness-based interventions have proved effective in reducing various clinical symptoms and in improving general mental health and well-being. The investigation of the mechanisms of therapeutic change needs methods for assessment of mindfulness. Existing self-report measures have, however, been strongly criticized on various grounds, including distortion of the original concept, response bias, and other. We propose a psychophysiological method for the assessment of the mindfulness learned through time-limited mindfulness-based therapy by people who undergo meditation training (...) for the first time. We use the individual pre-post-therapy changes (dERPi) in the event-related brain potentials (ERPs) recorded in a passive meditation task as a measure of increased mindfulness. dERPi is computed through multivariate assessment of individual participant's ERPs. We tested the proposed method in a group of about 70 recurrently depressed participants, randomly assigned in 1.7:1 ratio to mindfulness-based cognitive therapy (MBCT) or cognitive therapy (CT). The therapy outcome was measured by the long-term change (dDS) relative to baseline in the depression symptoms (DS) assessed weekly, for 60 weeks, by an online self-report questionnaire. We found a strong, highly significant, negative correlation (r = -0.55) between dERPi (mean = 0.4) and dDS (mean = -0.7) in the MBCT group. Compared to this result, the relationship between dDS and the other (self-report) measures of mindfulness we used was substantially weaker and not significant. So was also the relationship between dERPi and dDS in the CT group. The interpretation of dERPi as a measure of increased mindfulness was further supported by positive correlations between dERPi and the other measures of mindfulness. In this study, we also replicated a previous result, namely, the increase (dLCNV) of the late contingent negative variation (LCNV) of the ERP in the MBCT group, but not in the control group (in this case, CT). We interpreted dLCNV as a measure of increased meditative concentration. The relationship between dLCNV and dDS was, however, very week, which suggests that concentration might be relatively unimportant for the therapeutic effect of mindfulness. The proposed psychophysiological method could become an important component of a "mindfulness test battery" together with self-report questionnaires and other newly developed instruments. (shrink)

Cognitive Behavioral Therapy has become the dominant form of psychotherapy in North America. The CBT model is theoretically based on the idea that all external and internal stimuli are filtered through meaning-making, consciously accessible cognitive schemas. The goal of CBT is to identify dysfunctional or maladaptive thoughts and beliefs, and replace them with more adaptive cognitive interpretations. While CBT is clearly effective as a treatment, there is good reason to be skeptical that its efficacy is due (...) to the causal mechanisms posited by the CBT model. This paper will argue that the specific cognitive schemas posited by the CBT model likely do not play a direct role in the development or treatment of psychological illness. Cognitive schemas, as identified in CBT interventions, are likely to be the result of patient confabulation and epistemically under-supported practitioner-based identification. CBT interventions appear to impose coherence on patients’ psychological states, rather than identifying and modifying preexistent causally efficacious core beliefs. (shrink)

In this article I examine an important episode in the growth of ‘mindfulness’ as a biomedical modality in Britain: the formation and establishment of Mindfulness-Based Cognitive Therapy (MBCT) by John Teasdale and his colleagues Mark Williams and Zindel Segal. My study, focusing on Teasdale’s contribution, combines ethnographic, oral historical and archival research to understand how mindfulness was disseminated or, to use a term sometimes used by mindfulness practitioners themselves, ‘transmitted’. Drawing on theoretical support from (...) Max Weber, Michel Foucault and Gilles Deleuze, I argue that transmission had a very specific form within the Buddhistic milieu that Teasdale occupied and within which he developed MBCT. To ‘transmit’ mindfulness was to transmit an experiential essence; a type of subjectivity that was seen as perennial, universal and radically distinct from its historical context. In tracing the recurring metaphysical, metaphorical and visual tropes of mindfulness and its transmission, I attempt to understand how Teasdale was embedded in both local and global networks of discourse and practice, and how his life and work contributed and depended upon an assemblage whose elements (institutional, technical, conceptual, textual) straddled empiricist psychology and religious mysticism. I also examine how authority, experience and knowledge were closely interwoven in the birth of British mindfulness, coming together to form an affectively compelling ‘diagram’ that shaped the way mindfulness was practiced and disseminated. In doing so, I aim to open up the possibility of studying the history of the human sciences from a new perspective: one which places an emphasis on the emotional impetus generated by metaphysical assumptions. (shrink)

Over 100 million Americans suffer from chronic pain, which causes more disability than any other medical condition in the United States at a cost of $560–$635 billion per year. Opioid analgesics are frequently used to treat CP. However, long term use of opioids can cause brain changes such as opioid-induced hyperalgesia that, over time, increase pain sensation. Also, opioids fail to treat complex psychological factors that worsen pain-related disability, including beliefs about and emotional responses to pain. Cognitive behavioral therapy (...) can be efficacious for CP. However, CBT generally does not focus on important factors needed for long-term functional improvement, including attainment of personal goals and the psychological flexibility to choose responses to pain. Acceptance and Commitment Therapy has been recognized as an effective, non-pharmacologic treatment for a variety of CP conditions. However, little is known about the neurologic mechanisms underlying ACT. We conducted an ACT intervention in women with chronic musculoskeletal pain. Functional magnetic resonance imaging data were collected pre- and post-ACT, and changes in functional connectivity were measured using Network-Based Statistics. Behavioral outcomes were measured using validated assessments such as the Acceptance and Action Questionnaire, the Chronic Pain Acceptance Questionnaire, the Center for Epidemiologic Studies Depression Scale, and the NIH Toolbox Neuro-QoLTM scales. Results suggest that, following the 4-week ACT intervention, participants exhibited reductions in brain activation within and between key networks including self-reflection, emotion, and cognitive control. These changes in connectivity strength were correlated with changes in behavioral outcomes including decreased depression and pain interference, and increased participation in social roles. This study is one of the first to demonstrate that improved function across the DMN, SN, and FPN may drive the positive outcomes associated with ACT. This study contributes to the emerging evidence supporting the use of neurophysiological indices to characterize treatment effects of alternative and complementary mind-body therapies. (shrink)

In The Phenomenological Psychology of Mindfulness, Sayyed Mohsen Fatemi draws on the latest scholarly findings in Langerian psychology and examines their implications in clinical and social psychology.

In The Phenomenological Psychology of Mindfulness, Sayyed Mohsen Fatemi draws on the latest scholarly findings in Langerian psychology and examines their implications in clinical and social psychology.

Chronic pain is of significant global concern. There is growing evidence that body–mind therapies and psychological approaches can contribute toward changing chronic pain perceptions. This is the first model described in the literature that combines a mindfulness-based approach with dance movement therapy and explores the potential psychological and pain-related changes for this client population. In this paper, the results from the pilot study are presented involving patients with chronic headache recruited in an outpatient rehabilitation setting.Methods: In this pilot (...) study, 29 patients with chronic headache were randomized to either the Mindful-Based Dance Movement Therapy group or the waiting list control group. The MBDMT group was offered 10 sessions in a clinical outpatient rehabilitation setting for 5 weeks. Data were collected pre- and post-intervention and 16 weeks after the intervention was finished. The Hospital Anxiety and Depression Scale, Patient Health Questionnaire−9, Five Facet Mindfulness Questionnaire, and Numeric Rating Scale were used as outcome measures.Results: The working model of MBDMT identifies nine therapeutic mechanisms. Per-protocol analysis reveals statistically significant reduction of pain intensity and depression scores in favor of the MBDMT group, and these improvements were maintained in the follow-up assessment.Conclusions: The results suggest that MBDMT is a feasible and promising therapy approach for chronic pain patients. The pilot study offered sufficient information and preliminary results in the desirable direction to enable the researchers to move to a randomized controlled trial stage in order to establish the efficacy of the intervention.Clinical Trial Registration: The study was registered in the www.researchregistry.com, registry. (shrink)

Meena Srinivasan began teaching in order to touch lives, but with the demands of covering her curriculum she all but forgot her aspiration. During a retreat with Thich Nhat Hanh, Meena learned for the first time about mindfulness. In Teach, Breathe, Learn, Srinivasan highlights how mindfulness can be an effective tool in the classroom. What makes this book truly unique is Srinivasan's perspective as a classroom teacher, wrestling daily with the conditions about which she writes. Each chapter begins (...) with a personal narrative concerning a challenge Srinivasan faced during the school day and how a specific mindfulness practice helped. Testimonials from students, colleagues, and parents appear in each chapter, along with a mindfulness practice. Part 1 helps teachers develop compassion and shift from "reacting" to "responding" to demands. Part 2 offers techniques for cultivating loving-kindness and seeing students, colleagues, and parents as oneself. The author shares what research says about the effects of mindfulness practice on academic, social, and emotional learning. The last section of the book introduces the complete curriculum teachers can use to incorporate mindfulness into their classroom, replete with lesson plans, PowerPoint diagrams, handouts, and homework assignments. (shrink)

This article critiques the inadequate attention given to the question of meaning in mainstream clinical psychiatry and psychology. The author reviews the history of phenomenological and existential psychiatry, especially the work of Erwin Straus, and highlights the emphasis on the personal world of experience and on such existential dimensions as time and ethical experience. Aaron Beck's school of cognitive therapy appropriates many themes and concepts from phenomenology, including the central concept of meaning, and turns them into a systematic technology (...) for personal change. The author contrasts the phenomenological and cognitive approaches to meaning. The relationship between the cognitive and existential therapies is described by analogy to William James's healthy-minded and morbid-minded religion. (shrink)

The strong version of the life-mind continuity thesis claims that mind can be understood as an enriched version of the same functional and organizational properties of life. Contrary to this view, in this paper I argue that mental phenomena offer distinctive properties, such as intentionality or representational content, that have no counterpart in the phenomenon of life, and that must be explained by appealing to a different level of functional and organizational principles. As a strategy, and following Maturana’s autopoietic theory (...) of cognition, I introduce a conceptual distinction between mind and cognition. I argue that cognition corresponds to the natural behaviour that every living being exhibits in the realization of its existence, and that, viewed in that way, cognition is a dynamic process of structural coupling that, unlike mental phenomena, involves no representational contents. On the basis of this distinction, I try to show that while life suffices for cognition, it does not suffice for mind. That is, that the strong continuity is not between life and mind but between life and cognition. (shrink)

This book represents an outstanding contribution to the field of somatic psychology. It focuses on the relationship between body and emotions, and on the linkages between mindfulness-based emotion studies and neuroscience. The author discusses the awakening of somatic intelligence as a journey through pain and trauma management, the moral dimensions of somatic passions, and the art and practice of embodied mindfulness. Issues such as the emotions and the body in relation to Buddhist contemplative practice, against the background (...) of the most recent findings of current neuroscience, are expanded in the book. A broad review of the Darwinian-Jamesian heritage on emotion studies is a unique contribution to the tradition of the somatogenic strands of emotions, and provides a contrasting focus to the ideogenic emotions in Sigmund Freud. This work provides an invaluable resource for students of psychology and philosophy, psychotherapists and meditation teachers, students, and for anyone with an interest in the field of somatic psychology. (shrink)

Background: The COVID-19 crisis has had a considerable mental health impact on healthcare workers. High levels of psychological distress are expected to have a significant impact on healthcare systems, warranting the need for evidence-based psychological interventions targeting stress and fostering resilience in this population. Online cognitive behavioral therapy has proved to be effective in targeting stress and promoting resilience. However, online CBT programs targeting stress in healthcare workers are lacking.Objective: The aim of our study is to evaluate the (...) feasibility and acceptability of an internet-based CBT intervention, the My Health Too program we developed during the first COVID-19 epidemic peak in France.Methods: We recruited 10 participants among Alsace region hospital staff during the first peak of the pandemic in France. They were given 1 week to test the website and were then asked to answer an internet survey and a semi-structured phone interview.Results: We conducted a thematic analysis of the content from the phone interviews. Major themes were identified, discussed and coded: the technical aspects, the content of the website and its impact on participants’ emotions and everyday life. Overall, the participants reported finding the website easy to use and interactive. They described the resources as easy to understand, readily usable, and useful in inducing calm and in helping them practice self-compassion.Conclusion: Our results suggest that the My Health Too online CBT program is highly feasible and acceptable to healthcare workers during the highly stressful times of the pandemic peak. The feedback provided helped to improve the program whose efficacy is to be tested. (shrink)

This collection of thirty yoga and mindfulness tools will help support those in recovery from addiction of all kinds. Thirty accessible, pointed teachings offer inspiration, comfort, and solidarity in the moment, helping us cultivate a powerful and purposeful life in recovery, and to create a new design for living. Each chapter focuses on a quality-such as vigilance, acceptance, accountability, among others-and delves into how to manifest it in your recovery journey. Brian Hyman, a yoga teacher and recovery activist, understands (...) deeply what people need to maintain sobriety and strengthen recovery-and knows that those who struggle with addiction also often need support with other mental health challenges, like obsession, anxiety, depression. He uses yogic philosophy, mindfulness teachings, personal anecdotes, and secular wisdom to illuminate each quality and the role it plays in helping us create the life we want. The practices--which include inquiry questions, meditations, awareness exercises, breathing practices, yoga nidra, among others--will quiet the mind in difficult moments, support us as we establish meaningful relationships, and reinforce the power that recovery offers us. Hyman offers resources and additional reading suggestions in the back matter. Based on Hyman's popular online course, this book is essential reading for people of all ages in recovery-along with their family members and friends, and anyone in a health care profession who works with those struggling with addiction of any kind. Hyman includes a list of recovery organizations and a reading list in the back matter. (shrink)

The field of mindfulness and the emerging science of heroism have a common interest in the causes and conditions of selfless altruism though up to this point there has been little cross-pollination. However, there is increasing evidence that mindfulness training delivers heroically relevant qualities such as increased attentional functioning, enhanced primary sensory awareness, greater conflict monitoring, increased cognitive control, reduced fear response, and an increase in loving kindness and self-sacrificing behaviors. Predicated on the notion of a “no (...) self,” traditional mindfulness and its focus on enlightenment and selfless service may in fact be ideally suited to the development of the elusive “trait” (predictable) versus “state” (intermittent) heroic character. Interweaving observations and questions drawn from the science of heroism, the article explores the relevant theory, practices, and scientific outcomes of mindfulness. It finds that there is evidence that heroically relevant qualities are trainable with the suite of mindfulness techniques and that an enduring experience of selflessness and service of others (the enlightened hero) may well be within the grasp of the serious practitioner. (shrink)

Shoma Morita, M.D. was a Japanese psychiatrist-professor who developed a unique four stage therapy process. He challenged psychoanalysts who sanctioned an unconscious or unconsciousness that resides inside the mind. Significantly, he advanced a phenomenal connection between existentialism, Zen, Nature and the therapeutic role of serendipity. Morita is a forerunner of eco-psychology and he equalised the strength between human-to-human attachment and human-to-Nature bonds. This book chronicles Morita's theory of "peripheral consciousness", his paradoxical method, his design of a natural therapeutic setting, and (...) his progressive-four stage therapy. It explores how this therapy can be beneficial for clients outside of Japan using, for the first time, non-Japanese case studies. The author's personal material about training in Japan and subsequent practice of Morita's ecological and phenomenological therapy in Australia and the United States enhance this book. LeVine's coining of "cruelty-based trauma" generates a rich discussion on the need for therapy inclusive of ecological settings. As a medical anthropologist, clinical psychologist and genocide scholar, LeVine shows how the four progressive stages are essential to the classic method and the key importance of the first "rest" stage in outcomes for clients who have been embossed by trauma. Since cognitive science took hold in the 1970s, complex consciousness theories have lost footing in psychology and medical science. This book reinstates "consciousness" as the dynamic core of Morita therapy. The case material illustrates the use of Morita therapy for clients struggling with the aftermath of trauma and how to live creatively and responsively inside the uncertainty of existence. The never before published archival biographic notes and photos of psychoanalyst Karen Horney, Fritz Perls, Eric Fromm and other renowned scholars who took an interest in Morita in the 1950s and 60s provide a dense historical backdrop. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Thomas Aquinas and Cognitive TherapyChristopher Megone (bio)Keywordsemotions, rationality, cognitivism, Aristotelian psychology, powersGiuseppe butera has written a stimulating and persuasive defence of the view that Aquinas’s philosophical psychology (APP) can provide “a profound and cogent philosophical framework for cognitive therapy (CT).” In this short commentary, I respond to Butera’s claims from the perspective of one possible reading of the moral psychology of Aristotle, one of Aquinas’s major philosophical (...) influences. Given the general debt that Aquinas owes to Aristotle, as noted by Butera, this may provide a helpful slant on Butera’s interpretation of Aquinas.Indeed although Butera offers Aquinas as an alternative source for a philosophical underpinning of CT, rather than the Stoics cited by Beck, one might think that Socrates, Plato, and Aristotle could in any case be put forward as equally fruitful areas for inquiry in this context. Thus, one might think that Socrates’ moral psychology, which led him to the cognitivist claim that virtue is knowledge, provides a commitment to a CT-related perspective that both predated and itself influenced the Stoics. And one might then expect to learn things of relevance to CT from the ways in which Plato and Aristotle responded to that Socratic cognitivist outlook.From such an Aristotelian perspective, then, Butera’s approach is very welcome. He makes a strong case for considering Aquinas’s broadly Aristotelian conception of the human person as a desirable alternative to any account that depends on Cartesian substance dualism (of mind and body). On the Aristotelian account, by contrast, the human person is itself a single substance comprised of form (the soul) and matter (the body), the ensouled body constituting a substantial unity. The soul is a set of essential powers, the powers each human has which makes him/her a human being. These powers are necessarily linked in such a way as to comprise that unity and enmattered in a body, each enmattered set of powers constituting an individual member of the species.As Butera also notes, Aquinas follows Aristotle in supposing there to be five basic kinds of human essential powers—vegetative or nutritive, locomotive, sensitive or perceptual, appetitive or desiderative, and rational. Taken together, these distinguish humans from other species. And broadly speaking Aquinas thinks of the distinctively human motivational features as having three parts, non-rational appetites or desires, appetites or desires open to reason, and the purely rational intellect.Within this broad framework, Butera offers an account of APP and in particular of the emotions whose treatment is so important with CT. Given that this account is broadly congenial from an Aristotelian perspective, I offer three main comments. First, Butera makes interesting methodological claims, which I briefly explore. Second, and most [End Page 373] substantially, I examine Butera’s claims about emotions in APP in terms of some Aristotelian points about the acquisition of emotions. Third, I suggest that these latter points bring out a slight tension between the way in which Butera endorses CT at the outset of his paper and his slightly more qualified remarks at the end of it.MethodIn footnote 1, Butera talks of “the differences and complementarity of the methods employed by philosophers and scientists.” However, although he fairly notes that the ambitions of his paper far exceed its scope, so he cannot be expected to have elaborated this theme, his methodological comments do raise some questions as to how exactly we might understand the relation between the two modes of inquiry. He suggests, as noted, that APP can provide the philosophical underpinnings for CT. He goes on to indicate that APP can provide a deeply rooted and highly articulated philosophical explanation for the effectiveness of CT (347). This consists in showing that the principles and methods of CT can be philosophically grounded by APP (348), which he exemplifies by identifying seven points of contact between CT and APP.Butera contrasts this approach with that of Beck, who is content for CT to be “an empirically grounded system of psychological principles and therapeutic methods” (347). So what does the philosophical material add? According to Butera, “employing the rational, dialectical method of the philosophers, [Aquinas] is able to sound depths inaccessible... (shrink)

The underlying mechanisms of the effectiveness of mindfulness-based interventions for emotional well-being remain poorly understood. Here, we examined the potential mediating effects of cognitive reactivity and self-compassion on symptoms of depression, anxiety and stress using data from an earlier randomised controlled school trial. A moderated time-lagged mediation model based on multilevel modelling was used to analyse the data. The findings showed that post-treatment changes in cognitive reactivity and self-coldness, an aspect of self-compassion, mediated subsequent changes (...) in symptoms of depression, anxiety and stress. These results suggest that cognitive reactivity and self-coldness may be considered as transdiagnostic mechanisms of change of a mindfulness-based intervention programme for youth. (shrink)

This paper explores Christian contemplative meditation, focusing on the prayer of Recollection as it is developed especially by Evelyn Underhill and St. Teresa of Avila. It outlines the practice and explores possible theoretical and therapeutic dynamics, including some comparative reflections of this form of Christian meditation with Buddhist Samatha Vipassanā meditation and Mindfulness Based Cognitive Therapy. It also draws on the transpersonal theory of philosopher Michael Washburn, in exploring resistances, obstacles, and goals of such mystical practices.

This paper provides an overview of the mindfulness literature up until the end of 2020 by uncovering its underlying intellectual structure, identifying the most influential and popular themes, and presenting new directions for future research on mindfulness. To this end, a systematic quantitative review based on bibliometric methods was conducted, which is perhaps less prone to researcher bias and can complement existing meta-analyses and qualitative structured reviews as an objective approach. Three bibliometric techniques—document co-citation analysis, co-word analysis, (...) and bibliographic coupling—were applied to explore the past, present, and future of mindfulness research. The co-citation analysis showed that measurement, mechanisms, mindfulness-based interventions, and examinations of the efficacy of mindfulness interventions are among the key theoretical knowledge bases from which the field of mindfulness is derived. The content analysis demonstrated the beneficial effects of mindfulness meditation for physical and mental health conditions. The bibliographic coupling revealed novel directions in cognitive behavioral therapy, emotion regulation, the application of mindfulness practice to children and adolescents, mindfulness at work, and the role of mindfulness in positive psychology. The large sample of articles that was analyzed allowed us to provide a broader and more objective overview than possible with other forms of literature reviews. The combination of the three bibliometric techniques granted deeper insights into the complex multidisciplinary field of mindfulness, along with specific suggestions for future research. (shrink)

Rowlands defends environmentalism, that is, the conjunction of the ontological claim that cognitive processes are not located exclusively inside the skin of cognizing organisms and the epistemological claim that it is not possible to understand the nature of cognitive processes by focusing exclusively on what is occurring inside the skin of cognizing organisms. Chapter 3 is devoted to explaining how environmentalism differs from other forms of externalism about the mental. The crucial points are that the arguments to be (...) presented for the ontological claim do not turn on considerations about the content of mental states, that environmentalism implies a strong form of externalism, and that standard arguments for externalism, based on considerations about content, do not establish the strong form. (shrink)

Imagery is one of the new, exciting frontiers in cognitive therapy. From the outset of cognitive therapy, its founder Dr. Aaron T. Beck recognised the importance of imagery in the understanding and treatment of patient's problems. However, despite Beck's prescience, clinical research on imagery, and the integration of imagery interventions into clinical practice, developed slowly. It is only in the past 10 years that most writing and research on imagery in cognitive therapy has been conducted. The Oxford (...) Guide to Imagery in Cognitive Therapy is a landmark book, which will play an important role in the next phase of cognitive therapy's development. Clinicians and researchers are starting to recognise the centrality of imagery in the development, maintenance and treatment of psychological disorders - for example, in social phobia, agoraphobia, depression, PTSD, eating disorders, childhood trauma, and personality disorder. In the fields of cognitive psychology and cognitive neuroscience, researchers are identifying the key role that imagery plays in emotion, cognition and psychopathology.The Oxford Guide to Imagery in Cognitive Therapy has been written both for clinicians and researchers. For clinicians, it is a user-friendly, practical guide to imagery, which will enable therapists to understand imagery phenomenology, and to integrate imagery-based interventions into their cognitive therapy practice. For researchers, it provides a state-of-the-art summary of imagery research, and points the way to future studies. Written by three well-respected CBT researcher-clinicians, it is essential reading for all cognitive therapists, who have recognised the limitations of purely 'verbal' CBT techniques, and want to find new ways to work with clients with psychological disorders. Readership: CBT therapists. (shrink)

In this paper we investigate compassion and its place within mindfulness-based approaches. Compassion is an orientation of mind that recognizes pain and the universality of pain in human experience and the capacity to meet that pain with kindness, empathy, equanimity and patience. We outline how learning to meet pain with compassion is part of how people come to live with chronic conditions like recurrent depression. While most mindfulness-based approaches do not explicitly teach compassion, we describe how (...) the structure of the programme and teachers' embodiment enable participants to cultivate compassion in the landscape of suffering. We describe a case example of how this process unfolded for someone through mindfulness-based cognitive therapy. (shrink)

My dissertation establishes the basis for a systematic outlook on the role language plays in human cognition. It is an investigation based on a cognitive conception of language, as opposed to communicative conceptions, viz. those that suppose that language plays no role in cognition. I focus, in Chapter 2, on three paradigmatic theories adopting this perspective, each offering different views on how language contributes to or changes cognition. -/- In Chapter 3, I criticize current views held by dual-process (...) theorists, and I develop a picture of the complex interaction between language and cognition that I deem more plausible by using resources from the literature on the evolution of the faculty of language. Rather than trying to find one general explanation for all cognitive processes, I take seriously the idea that our mind is composed of many subsystems, and that language can interact and modify each in different ways. There is no reason offered in the empirical literature—besides maybe parsimony—that suggest that language has to interact in the same ways with all cognitive processes. Yet, this is seemingly taken for granted, especially within dual-process approaches. -/- On my view, it is a central requirement for a theory of the role of language in cognition to explain how language might have effects, at once, on and within various parts of cognition. In Chapter 4, I explore how this framework can modify how we think about some experiments in psychology, specifically in research on categorization. My idea is that language, once it evolved, changed how some cognitive capacities worked and interacted with each other, but did so in more than one or two ways. Cognitive systems are changed in very different ways—sometimes the transformation is very subtle, such as our way of forming categories by using how similar objects are, while other times it is deep and changes the very way the system works. (shrink)

The contemporary individual is immersed in a reality characterized by a rapid sequence of stimuli and actions and he is often unable to fully live the present moment. Several authors in the field of psychology have discussed on the individual’s ability to live his own experience in the present moment, each highlighting some peculiar aspects and potential of this concept within their models. The major aim of the present article is to discuss these different psychological perspectives moving from more traditional (...) models such ad Gestalt psychotherapy and Psychoanalysis to contemporary approaches such as Mindfulness-based Cognitive therapy and Acceptance and Commitment Therapy, and to highlight some points of convergence between such approaches and Chiara Lubich’s thought. In fact Lubich investigated the concept of the present moment from a spiritual perspective, drawing on the life experience inspired by the charisma of unity. (shrink)

Much of the characteristic symptomatology of schizophrenia can be understood as resulting from a pervasive sense of disembodiment. The body is experienced as an external machine that needs to be controlled with explicit intentional commands, which in turn leads to severe difficulties in interacting with the world in a fluid and intuitive manner. In consequence, there is a characteristic dissociality: Others become problems to be solved by intellectual effort and no longer present opportunities for spontaneous interpersonal alignment. This dissociality goes (...) hand in hand with a progressive loss of the socially extended mind, which normally affords opportunities for co-regulation of cognitive and affective processes. However, at times people with schizophrenia report that they are confronted by the opposite of this dissociality, namely an unusual fluidity of the self-other boundary as expressed in experiences of ambiguous body boundaries, intrusions, and even merging with others. Here the person has not lost access to the socially extended mind but has instead become lost in it, possibly due to a weakened sense of self. We argue that this neglected aspect of schizophrenic social dysfunction can be usefully approached via the concept of genuine intersubjectivity: We normally participate in a shared experience with another person by implicitly co-regulating how our interaction unfolds. This co-regulation integrates our respective experience’s dynamical bases into one interpersonal process and gives the interaction an ambiguous second-person character. The upshot is that reports of abnormal self-other fluidity are not indicative of hallucinations without any basis in reality, but of a heightened sensitivity and vulnerability to processes of interpersonal alignment and mutual incorporation that form the normal basis of social life. We conclude by discussing implications of this view for both the science of consciousness as well as approaches to intervention and therapy. (shrink)

Rowlands defends environmentalism, that is, the conjunction of the ontological claim that cognitive processes are not located exclusively inside the skin of cognizing organisms and the epistemological claim that it is not possible to understand the nature of cognitive processes by focusing exclusively on what is occurring inside the skin of cognizing organisms. Chapter 3 is devoted to explaining how environmentalism differs from other forms of externalism about the mental. The crucial points are that the arguments to be (...) presented for the ontological claim do not turn on considerations about the content of mental states, that environmentalism implies a strong form of externalism, and that standard arguments for externalism, based on considerations about content, do not establish the strong form. (shrink)

The cognitive science of religion is an emerging field of cognitive science that gathers insights from different disciplines to explain how humans acquire and transmit religious beliefs. For the CSR scholars, the human mental tools have specific biases that make them susceptible to acceptance and transmission of religious beliefs. This article examines the characteristics of these biases and how they work, and shows that although our innate cognitive tendencies make our minds generally receptive to religion, they do (...) not explain the emergence and endurance of specific religious beliefs in a particular culture. We will also show that although advocates of CSR study religion as a 'natural' phenomenon, and seek to discover the natural causes of the formation, acceptance, transmission and prevalence of religious beliefs, their efforts do not lead to decrease the validity of religious beliefs and rejection of 'non-natural' explanations of religious beliefs. (shrink)

Students using Ritalin in preparation for their exams is a hotly debated issue, while meditating or drinking coffee before those same exams is deemed uncontroversial. However, taking Ritalin, meditating and drinking coffee or even education in general, can all be considered forms of cognitive enhancement. Although social acceptance might change in the future, it is interesting to examine the current reasons that are used to distinguish cases deemed problematic or unproblematic. Why are some forms of cognitive enhancement considered (...) problematic, while others are not? In this paper, we consider cognitive enhancement as the amplification or extension of core capacities of the mind, using augmentation or improvements of our information-processing systems. We will analyse cognitive enhancement in an educational setting in order to clarify the fuzzy distinction between problematic and unproblematic forms of cognitive enhancement. We will show that the apparent distinction made by many people between problematic and unproblematic enhancement is not based on any fundamental difference between these two categories. (shrink)

Pt. I. Philosophy and cognitive-behavioral therapy (CBT) -- Ch. 1. The "philosophical origins" of CBT -- Ch. 2. The beginning of modern cognitive therapy -- Ch. 3. A brief history of philosophical therapy -- Ch. 4. Stoic philosophy and psychology -- Ch. 5. Rational emotion in stoicism and CBT -- Ch. 6 Stoicism and Ellis's rational therapy (REBT) -- Pt. II. The stoic armamentarium -- Ch. 7. Contemplation of the ideal stage -- Ch. 8. Stoic mindfulness of (...) the "here and now" -- Ch. 9. Self-analysis and disputation -- Ch. 10. Autosuggestion, premeditation, and retrospection -- Ch. 11. Preditatio malorum and mental rehearsal -- Ch. 12. Stoic fatalism, determination, and acceptance -- Ch. 13. The view from above and stoic metaphysics. (shrink)