Loe raamatut: «Mindfulness in Eight Weeks»

Contents

Cover

Title Page

Copyright

Praise for Mindfulness in 8 Weeks

Introduction: Mindfulness Is Everywhere

Box 1: A Small Digression into History

Box 2: Mindfulness-Based Cognitive Therapy

Box 3: How Did the Course at the Heart of This Book Come to Be Formulated?

Box 4: The Effects of Mindfulness Training

Week One: Automatic Pilot

Box 1: The Raisin Exercise

Box 2: Unhelpful Automatic Routines

Box 3: The Body Scan

Box 4: If I Had My Life to Live Over

Box 5: Tips for the Body Scan

Box 6: Stream 1 Home Practice for Week One

Box 7: Stream 2 Home Practice for Week One

Week Two: Mindfulness of the Breath

Box 1: Postures for Meditation

Box 2: Mindfulness of Breathing Meditation

Box 3: Four Key Skills

Box 4: Mindful Attitudes

Box 5: Stream 1 Home Practice for Week Two

Box 6: Stream 2 Home Practice for Week Two

Box 7: Pleasant-Events Diary

Week Three: Mindfulness of the Body Moving

Box 1: The Old Lady and the Fish Basket

Box 2: Change Takes Time

Box 3: The Three-Step Breathing Space

Box 4: The Physical Barometer

Box 5: Approach and Avoidance

Box 6: Empathy and Body Awareness

Box 7: Narrative Mode, Experience Mode

Box 8: Stream 1 Home Practice for Week Three

Box 9: Stream 2 Home Practice for Week Three

Box 10: Unpleasant-Events Diary

Week Four: Managing Reactions

Box 1: The Two Arrows

Box 2: Instructions for Walking Meditation

Box 3: What Is Stress?

Box 4: Mindfulness of the Breath and Body

Box 5: Mindfulness of Sounds and Thoughts

Box 6: Choiceless Awareness

Box 7: The Neurophysiology of Stress

Box 8: Stream 1 Home Practice for Week Four

Box 9: Stream 2 Home Practice for Week Four

Week Five: Letting Things Be

Box 1: Another Way of Being with What Is Difficult

Box 2: The Guest House

Box 3: ‘Sitting with the Difficult’ Meditation

Box 4: Relating to Aversion

Box 5: Using the Three-Step Breathing Space to Cope with Difficulties

Box 6: Stream 1 Home Practice for Week Five

Box 7: Stream 2 Home Practice for Week Five

Week Six: Recognising Thoughts and Emotions as Mental Events

Box 1: Mindfulness and Mental Proliferation

Box 2: Mindfully Relating to Thoughts

Box 3: The Cookie Thief: A Parable

Box 4: So Why Don’t Zebras Get Ulcers?

Box 5: Unhelpful Patterns of Thought

Box 6: Using the Breathing Space to Work with Thoughts

Box 7: Stream 1 Home Practice for Week Six

Box 8: Stream 2 Home Practice for Week Six

Week Seven: Taking Good Care of Yourself

Box 1: What If There Is No Need to Change?

Box 2: Stress – and Its Effect on Kindness and Compassion

Box 3: Mindfulness and Compassion

Box 4: Stress Indicators and Action Strategies

Box 5: Nourishing and Depleting Activities

Box 6: Stream 1 Home Practice for Week Seven

Box 7: Stream 2 Home Practice for Week Seven

Week Eight: Living Mindfully

Box 1: 21 Ways to Stay Mindful at Work

Further Resources

Further Reading

Notes

List of Searchable Terms

List of Audio Files

About the Author

Acknowledgements

Permissions

About the Publisher

Praise for Mindfulness in 8 Weeks

This book is a real joy ... Michael has laid it out clearly, succinctly and approachably. It’s a wonderful mix of clear, practical guidance and sound scientific evidence. Read this book, follow and practise the guidance, and enjoy the fruits!

Rebecca Crane, Director, Centre for Mindfulness Research and Practice, Bangor University

Before I met Michael I thought I knew all there was to know about my thoughts. I was wrong.

Eight weeks on I knew a feeling of space and calm. The internal chatter of my mind was there but not so demanding or noisy. Instead, I was just enjoying a new sense of seeing the world as it is rather than as the setting for my own thoughts.

David Sillito, Media and Arts Correspondent, BBC

This book provides a highly accessible way for people to learn mindfulness, experience its potential to relieve suffering, and cultivate joy, compassion and wisdom.

Willem Kuyken, Professor of Clinical Psychology, Exeter University

Mindfulness in Eight Weeks is a clear, practical and wise companion as you embark on the journey of transformation outlined in the book’s programme. With its balance of scientific knowledge, detailed meditation instructions and tips on how to bring mindfulness into daily life, it is indeed a trustworthy and accessible manual as, step by step, you change your mind and change your life.

Vidyamala Burch, Author and co-founder of Breathworks CIC

A great book for both novices and those familiar with mindfulness practice – I highly recommend it.

Mark Williams Co-Author of the bestselling Mindfulness: A practical guide to peace in a frantic world

The ideas and practices discussed here truly change lives.

Dr. John Teasdale Co-Author: Mindfulness-Based Cognitive Therapy for Depression

As we campaign in Parliament and in government to raise awareness of the benefits of mindfulness training more generally, I hope this new book will open many more eyes to the great benefits that are so readily available with mindfulness practice

Chris Ruane MP

Introduction

Mindfulness Is Everywhere

When I first started practising mindfulness in the UK back in the 1970s, very few people outside of Asia had heard of it. Now it’s everywhere. TIME Magazine devoted a recent cover to it, US congressmen and British Members of Parliament are vocal about its benefits, public courses abound, there are widely respected programmes available for schoolchildren and young adults, the US Marines are building it into their training, top corporations offer training in it to their employees, scientists study its effects (there are around 40 peer-reviewed scientific papers on the theme published every month) and NICE, the UK’s National Institute for Health and Clinical Excellence that advises the UK National Health Service on appropriate treatments, recommends an eight-week mindfulness course as a front-line intervention for certain conditions.

Almost every week another mainstream publication, a magazine or newspaper, carries an article that speaks of the popularity of mindfulness and its apparent benefits, and there seems to be an unending stream of books about it.

So Why Another Book?

Because it’s one thing just to read about mindfulness and quite another thing to practise it. The aim of this book is to support you in its actual practice. You can use the book as a do-it-yourself manual for learning mindfulness in a structured way or you can use it to supplement the teaching on a teacher-led eight-week mindfulness programme. You can also use it simply to find out more about the approach and to try some of the ideas and practices for yourself.

The book is built around an eight-week mindfulness course that is a combination of the two most popular and widely researched mindfulness approaches – Mindfulness-Based Stress Reduction (MBSR) and Mindfulness-Based Cognitive Therapy (MBCT). However you use this book, you will get the most from it by actually trying out some of the mindfulness practices taught here over a period of time.

My intention is for this book to be practical and – as much as possible in this medium – experiential. Although I will refer from time to time to the considerable scientific research into the effects of mindfulness training and I will be discussing some of the theory that underlies the approach, all of that is intended to support and illuminate the actual practice of mindfulness. The true meaning of mindfulness emerges ultimately from its practice and that is something you have to do for yourself. In the end, it is only by practising some of the methods of mindfulness that you can discover their real significance and begin to share in the very considerable benefits that they offer. Those benefits are really considerable – so many and various – and are accessible to people in a wide variety of contexts.

I teach mindfulness in many different settings these days. My associates and I run public self-enrolment eight-week mindfulness courses in London and elsewhere. We also bring programmes like the one outlined here to people in organisations – banks, Internet companies, media organisations, financial and professional services companies, the UK’s National Health Service and so on. I work with large groups or one-to-one with senior staff. I’ve taught people working at senior board level in large global organisations and I’ve worked in a space littered with potting compost teaching a course to the staff who run a plant nursery alongside clients who have learning difficulties. Sometimes we teach the full eight-week programme, sometimes we deliver a shorter introduction. We teach Mindfulness for Leaders courses and we teach mindfulness for general staff. But, however or wherever we teach, the basic premise of the work remains the same: when you’re more skilled at working with your mind and mental states things go better for you and for those around you.

After training in mindfulness myself for around 40 years now, and teaching others for much of that time, I feel I can say this unequivocally – mindfulness works.

How to Use this Book

The heart of this book is an eight-week mindfulness training course, and that is reflected in its structure. Each chapter comprises instructions for a particular set of practices that you can engage in that week. The practices are cumulative and follow one another in a particular order – building from week to week.

The core course material is laid out in one consistent style. All the other material – apart from the home practice – can be thought of as somewhat optional reading. These breakout boxes are marked with different icons:

The icon tells you that a box contains instruction and guidance that are necessary for the course.

The icon shows that the box contains ideas that I’ll be referring to as the course unfolds.

The icon shows that the box contains a description of the set home practice for this week.

The icon lets you know that the box marked by it contains useful information that is not absolutely necessary for you to know as you follow the course. Read it if you’re interested, or skip it if you’d rather.

The icon tells you that the box contains a poem or a story that further illustrates some of the points being made in that chapter.

I have also provided downloadable audio materials to support each week’s mindfulness practice. These can be found at www.mbsr.co.uk/mp31.php. There are two streams of daily practice that you can follow. The first stream follows the home-practice pathway of ‘classic’ MBSR and MBCT in suggesting that you do at least 40 minutes of home practice each day. Most of the research findings showing significant changes as a result of engaging in MBSR or MBCT have been based on a daily practice programme similar to this.

If you’re using this book as part of a teacher-led group-based eight-week course, do follow Stream 1 home practice unless your instructor suggests otherwise.

Having said all that, I’m aware that undertaking 40 minutes a day of home practice, especially without the support of a group, can be a real challenge. For that reason I’ve devised a second stream of practice. Stream 2 home practice takes no more than 20 minutes each day and may be useful for those who are using the book alone to guide their mindfulness training and who don’t have regular access to a teacher-led group.

The daily practice programme for each week of the course is laid out at the end of the chapter for each week, and Stream 1 and Stream 2 home-practice guidance is clearly delineated.

Finally, if you’re using the book as part of a teacher-led course, you’ll get the most from that course if, once you’ve read this introductory chapter, you leave any further reading until after you have participated in that week’s class with the teacher. Try to avoid reading ahead – it can undermine the effects of the work you’ll be doing on the course itself.

Home Practice is Essential

As you’ll see from the outcomes described in the book, with regular daily mindfulness practice real changes are possible. What is on offer here is a significant increase in your level of well-being and personal effectiveness. I’m personally committed to teaching mindfulness and I’m inspired to do that because I see real changes taking place from week to week in the people I work with. It’s not always a smooth journey. There are ups and downs and we tell people on our public courses that engaging in the stress-reduction courses we offer can sometimes be stressful. After all, for many people these days finding 40 minutes a day to fit in the practices really isn’t easy. But practice is what this is all about and, if you commit to your stream of practice and do it with whatever regularity you can muster, real change can follow.

And here’s the really wonderful thing: as you set out on your journey into mindfulness you don’t have to try to change yourself. In fact, striving after results can inhibit the process. All you have to do is engage in the practices – again and again and again – and change will begin to emerge. Over time, some people find that, once they have begun to experience for themselves the attitude of kindly self-acceptance that lies at the heart of this programme, they want to engage in further processes of development which build on that foundation. In the ‘Further Resources’ section (see here) I discuss a few of the many options that may be available, but for now the main thing is simply to engage in the practices described for each week. As best you can, put aside any idea of getting them right or doing them perfectly. That striving attitude is perfectly normal, it’s part of our being human, but in this context it just gets in the way.

Don’t strive to get the practices right. Just do them.

And here’s another great thing. On this course you’re completely liberated from any obligation to enjoy the practices. Sometimes you may enjoy them, sometimes you may not. That’s not the point. You don’t need to enjoy them to get the benefit – but you do have to do them.

What Exactly Do We Mean by Mindfulness?

Mindfulness is not the same thing as meditation. Meditation, especially ‘mindfulness meditation’, is a method of practice whose outcome is intended to be greater mindfulness.

Mindfulness is the quality of awareness that comes from paying attention to yourself, others and the world around you in a certain way. Jon Kabat-Zinn (of whom more later) speaks of it as the awareness that arises from paying attention on purpose, in the present moment and non-judgementally.

Let’s look at that in more detail.

Mindfulness Involves Paying Attention on Purpose

The act of choosing to pay attention is rarer than you might at first think. Even as you’re reading these words, how attentive are you? For most of us, the act of reading is fairly automatic. An impulse moves us to pick up a book, we open it, begin to read ... and all the while our attention flits.

This is neither right nor wrong – it’s just how we are, and even as you have read just these few pages so far, part of your mind will quite naturally have wandered off many times to engage with other things that call on your attention. Maybe part of your mind spent some time turning over a problem at work or at home. Maybe you thought for a bit about some of the tasks on your to-do list right now. Or perhaps something you read sparked a memory and an image from the past came vividly to mind. Maybe you began to think about your next meal and you ran through a quick inventory of one of your kitchen cupboards.

As I said, none of this is right or wrong. It’s just how our minds work. And when we’re mindful we bring a much clearer intentionality and awareness to the process of paying attention. When we’re mindful, we choose – to some extent at least – where our attention goes. We pay attention on purpose.

Mindfulness Involves Paying Attention in the Present Moment

Our attention wanders and much of the time it wanders off into the past or into the future. Sometimes there are elements of anxiety or regret involved in this. We may look to the future with a kind of anxious anticipation for what is to come, maintaining an uneasy alertness by constantly scanning the future for the challenges it may bring: encounters with other people we must prepare for, tasks we need to tick off our list – stuff coming our way. Or we may find ourselves constantly reviewing the past, especially the things we regret. There might even be some unconscious sense that by doing so we’ll be better prepared for the future.

Perhaps there are evolutionary processes at work here. Maybe we’ve survived as a species and become the planet’s top predators in part because we’re good at doing these things. But there is a price for this and that price may be the whole of our lives. If your attention is always in the future or always in the past, right now you’re simply not here. Right now, you’re not fully alive.

When you’re mindful, your attention stays in the present moment. Right here, right now.

Mindfulness Is Non-Judgemental

This doesn’t mean that we don’t make judgements when we’re mindful, or that we stop discerning what is appropriate at any time from what is inappropriate. That would be simple foolishness. But think of what we mean when we speak of someone being ‘judgemental’. A thesaurus gives these synonyms: critical, hypercritical, condemnatory, negative, disapproving, disparaging, pejorative. Quite a list.

The non-judgemental attitude of mindfulness, on the other hand, is neither condemnatory nor prejudicial. There are two dimensions to this.

Firstly, there is what we might think of as a wisdom dimension. This involves letting what is the case be the case.

Much of the time we may feel, instinctively almost, unwilling or unable to do this. We can put huge amounts of mental and emotional energy into refusing to allow things to simply be as they are. ‘They shouldn’t be like that!’ ‘It shouldn’t be like this!’ ‘I ought to be somehow different ...’ But things really only ever are as they actually are. However right, however wrong, however just or unjust, desirable or undesirable – they are as they are. And it’s only ever when we can allow this to be fact – that things are as they are – that choice can begin to open up for us. When we let what is the case be the case, whatever it is, then we can begin to choose how to respond to it. What shall we do about what’s showed up right now? What would be the most appropriate next step for us and for the situation as a whole?

When we can’t let what is the case be the case, then we’re stuck. We’re already rooted in a defensive posture of denial and we’ve closed down the possibilities for a more creative engagement with the situation. The wisdom element in the non-judgemental attitude of mindfulness opens up the possibility for a more wholehearted creative response to the situations we find ourselves in. It allows for more creative choices.

Then, there is a compassion dimension to the non-judgemental attitude of mindfulness. Here, to some extent at least, we still our inner critical voice.

For much of the time, many of us find that we run a kind of inner critical commentary on our experience. Sometimes that commentary can be directed at ourselves – ‘I’m not good enough.’ ‘I don’t measure up.’

How many of us actually think we’re thin enough, good-looking enough, smart enough, fit enough, strong enough, witty enough, rich enough, clever enough, fast enough ... anything enough?

Sometimes we turn that inner critical commentary on others – on their appearance, their intelligence, their emotional appropriateness and so on. Sometimes we run critical commentaries on our immediate environment – somehow or other, in one way or another, things just aren’t right. Nothing is quite as it should be. Nothing, ourselves included, is quite enough.

The compassion element in the non-judgemental attitude of mindfulness allows us to rest simply with things as they are – at least to some extent. We allow ourselves to be ourselves, we allow others to be who they are, and we rest a little bit more at ease with life as it actually is – with a bit more kindly acceptance towards ourselves, others and the world around us.

The quality of acceptance that emerges from mindfulness training isn’t simple passivity, however. It’s not that we passively allow the world to roll over us, or that we stop making ethical judgements. Far from it. Mindfulness training might even enable you to be more appropriately assertive. It might sharpen your capacity for drawing ethical distinctions. But all of this can be done with wisdom and with kindness.

With mindfulness training you begin to develop a greater capacity to allow what is the case to be the case and to respond skilfully and appropriately with a warm open-heartedness.

Box 1: A Small Digression into History

This book is based on a completely secular approach to mindfulness training. It is for people of any religion or none. For 2,500 years, however, the ideas and practices at the core of the approach were found almost exclusively in Buddhist monasteries in Asia. So far as we’re aware, the Buddha was the first person in history to use the idea of mindfulness as we use it in contemporary mindfulness approaches. He taught a number of mindfulness practices and other methods for developing and sustaining mindfulness and he spoke at length of the immense benefits that are on offer from engaging in those practices. That approach and a body of teachings and practices that came from it lived on in a wide variety of Buddhist monastic contexts in Asia but, for 2,500 years, people outside of Asia knew almost nothing about it.

Towards the end of the nineteenth century that began to change as European explorers, scholars and colonial administrators began to discover and translate into their own contexts some of what was going on in Asian monasteries. At first, only a tiny handful of these took up the practices for themselves, and the penetration of mindfulness approaches into European and North American culture was slow and gradual. But it built steadily and received a boost in the 1950s with the emergence of the Beats – poets and writers like Allen Ginsberg, Jack Kerouac and Gary Snyder, who began to publicly advocate the practice. It received more of a boost in the 1960s and 1970s with the psychedelic movement, when people like myself – hippies and wannabe hippies – began to get involved. But mindfulness practices were still largely to be found only in Buddhist contexts.

Towards the end of the 1970s, however, a very significant shift took place. Much of this comes down to Jon Kabat-Zinn. Jon had trained as a molecular biologist and was working as such at a hospital near Boston – the University of Massachusetts (UMass) Medical Center. In his student days he had come upon Buddhism and had established a regular daily meditation practice. Apart from his work at the hospital, he also taught yoga. He engaged with his scientific work, but two other questions kept bothering him. One question he expressed as ‘What shall I do with my life? What kind of work do I love so much I would pay to do it?’ The other was more to do with the patients who came to the hospital.

He saw that people came to the hospital because, in one way or another, they were suffering. But how many of them, he wondered, left the hospital with that suffering resolved? In discussion with physicians at the hospital he came to the conclusion that it was maybe something like 20 per cent of patients. What, he wondered, was the system offering to the other 80 per cent?

While on a silent meditation retreat in 1979 these two streams of questioning resolved themselves in a ‘vision’ lasting maybe 10 seconds, which Jon describes as an instantaneous seeing of vivid, almost inevitable connections and their implications.

He recognised in that moment that the way he was working on that retreat on his own mind and mental states might have enormous benefits for the people who came to the hospital with their suffering. He saw that it might be possible to share the essence of the meditation and yoga teachings that he had been practising for the past 13 years with those who might never come to a Buddhist centre, and who would never be able to discover that essence through the words and forms that were used in such places. He resolved to try to make the practices and the language used to describe them so commonsensical that anyone might benefit from them.

Jon persuaded the hospital authorities to let him and his colleagues have some space in the basement, and there they developed what soon came to be known as the eight-week Mindfulness-Based Stress Reduction (MBSR) programme. He and his colleagues worked to develop a contemporary vocabulary that spoke to the heart of the matter without reference to the cultural aspects of the traditions out of which those practices emerged.

Jon had trained as a scientist and knew the value of research, so he and his colleagues researched the patient outcomes of their programme and, bit by bit, what is now a very considerable body of research evidence into the efficacy of the training began to emerge. At the time of writing there are many thousands of peer-reviewed scientific papers investigating the effects of mindfulness training. If you’re interested in these, you’ll find an extensive database of them at www.mindfulexperience.org.

It soon became clear that MBSR training enabled people to deal much better with chronic pain. They also became more adept at managing the various stressors that accompanied whatever issues had brought them to the hospital. The research indicates that the programme is successful at helping people deal with difficulty and, at the time of writing, more than 20,000 people have completed the eight-week course at UMass itself. More than 740 academic medical centres, hospitals, clinics and freestanding programmes offer MBSR to the public around the world, and interest in mindfulness training has continued to build as it has become increasingly apparent that it is not only stress and chronic pain that are positively affected when you learn to work with your attention in a different way.

Biological changes started to show up in the research as well. One early instance of this was the finding that, among patients who came to the hospital for treatment for psoriasis, the symptoms of those who engaged in the MBSR course alongside that treatment cleared up around 50 per cent faster than the symptoms of patients who didn’t. What this seemed to show was that what people were doing with their minds, the work they were doing with their attention, was actually changing their bodies.

The understanding of the way in which mindfulness training affects us biologically received a further boost when neuroscientists began to investigate its effects.

Part of this story goes back to 1992, when a small group of neuroscientists led by Professor Richard Davidson and helped by Alan Wallace, a Western Buddhist scholar, travelled to Dharamsala in the foothills of the Indian Himalayas on a kind of neuroscience expedition. They took with them an array of what was then cutting-edge scientific equipment: laptop computers, electroencephalographs, battery packs and a generator. They wanted to meet some of the Tibetan Buddhist hermit-meditators who lived in the hills above the town and they hoped to recruit from among them a cohort of expert meditators – people who had put in tens of thousands of hours of meditation practice. The neuroscientists wanted to study the pattern of their brain activity. They were particularly interested in the habits of thinking and feeling they exhibited when not meditating. If these demonstrated that the subjects had unusual habitual traits, these might reflect enduring functional changes that had occurred in their brains as a result of their mental training.