mindfulness vs classic cognitive therapies

[SANDHYAV]

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One way in which mindfulness techniques differ from classical cognitive therapies is in their approach to coping with symptoms. In cognitive therapy patients are taught to increase their awareness of their internal self-talk so that negative cognitions and ineffective patterns of thought can be identified and challenged. In mindfulness practice patients are taught to not avoid negative thoughts and states but to be aware of them in the present moment in a curious and compassionate way. Patients become more aware of their negative thought patterns and how they are mentally focused on negative experiences. By doing so it is possible to have greater awareness of habitual thought processes and to respond more effectively to the stresses and challenges of day-to-day life. By not avoiding challenging or frightening situations people can be open to a wider range of more fulfilling experiences.

 

[SANDHYAV]

FROM MBCT:

to Deal with Future MoodsThe advantages of awareness, acceptance, and mindfully responding to situations rather
than immediately running off preprogrammed, “automatic” reactions has been a recurring
theme throughout this course.
Acceptance may often be the springboard to some form of skillful action directed
at achieving change in participants’ inner or outer worlds. However, there are
also situations and feelings that it may be very difficult, or actually impossible, to
change. In this situation, there is the danger that, by carrying on, trying to solve an insoluble
problem, or by refusing to accept the reality of the situation one is in, one may
end up “banging one’s head on a brick wall,” exhausting oneself, and actually increasing
one’s sense of helplessness and depression. In these situations, you can still retain some
sense of dignity and control by making a conscious, mindful, decision not to attempt to exert
control and to accept the situation as it is, if possible, with a kindly attitude to the situation
and your reactions to it. Choosing not to act is much less likely to increase depression
than being forced to give up attempts at control after repeated failures.
In the so-called “Serenity Prayer,” we ask for the grace to accept with serenity the
things that cannot be changed, the courage to change the things that should be changed,
and the wisdom to distinguish one from the other.
Where do we find this grace, this courage, this wisdom? At some level, we already
have all of these qualities—our task is to realize them (make them real), and our
way is none other than moment-by-moment mindful awareness.
THE FUTURE
Remember Jon Kabat-Zinn’s advice to weave your parachute every day, rather than
leave it to the time you have to jump from the plane!
Decide, right now, what your regular pattern of practice will be over the next weeks,
until we meet again, and stick to it as best you can throughout this period. Note any difficulties
that you have, so that we can discuss them next time.
Also, remember that the regular breathing space practice provides a way of “checking
in with yourself ” a few times a day. Let it also be your first response in times of difficulty,
stress, or unhappiness—KEEP BREATHING!

 

[SANDHYAV]

Using the Breathing Space—Extended Instructions
When you are troubled in thoughts or feelings:
1. AWARENESS
Observe—bring the focus of awareness to your inner experience and notice what is
happening in your thoughts, feelings, and bodily sensations.
Describe, acknowledge, identify—put experiences into words, for example, say in your
mind, “A feeling of anger is arising” or “Self-critical thoughts are here.”
2. REDIRECTING ATTENTION
Gently Redirect your full attention to the breath.
Follow the breath all the way in and all the way out.
Try noting “at the back of your mind,” “Breathing in . . . breathing out” or counting, “Inhaling,
one . . . exhaling, one; inhaling, two . . . etc.”
3. EXPANDING ATTENTION
Allow your attention to expand to the whole body—especially to any sense of discomfort,
tension, or resistance. If these sensations are there, then take your awareness
there by “breathing into them” on the inbreath. Then, breathe out from those sensations,
softening and opening with the outbreath. Say to yourself on the outbreath, “It’s
OK. Whatever it is, it’s OK. Let me feel it.”
Become aware of and adjust your posture and facial expression.
As best you can, bring this expanded awareness to the next moments of your day.

 

[sarang]

In transcendental meditation technique, when the mind wanders away from the bija mantra, one must follow the distraction to its logical end and then return to the initiation mantra.

 

[SANDHYAV]

most alternative techniques, as SARANG says has a mixture of everything........

1. Practice the Guided Sitting Meditation Tape (Tape 2, Side 1) for 6 out of the next
7 days and record your reactions on the Homework Record Form. (Alternative
option: Alternate Guided Sitting Meditation Tape (Tape 2, Side 1) with Yoga Tape
(Tape 1, Side 2)—indicate which on the Homework Record Form.
2. 3-Minute Breathing Space—Regular: Practice three times a day, at the times that
you have decided in advance. Record each time you do it by circling an R next to
the appropriate day on the Homework Record Form; note any comments/difficulties.
3. 3-Minute Breathing Space—Coping: Practice whenever you notice unpleasant feelings.
Record each time you do it by circling an X for the appropriate day on the
Homework Record Form; note any comments/difficulties.
4. Optional: If you have had a chance to view the video Healing from

 

[SANDHYAV]

MBSR
MBSR programs usually last eight to ten weeks and consist of a weekly 2.5-hour class along with a single all-day class, often in the form of a retreat. The four main formal experiential practices of the MBSR program, explained by researchers Zayda Vallejo and Hortensia Amaro, are:
1. The Body Scan
The body scan consists of a systematic mental scanning of the different parts of the body, mentally exploring inner and outer sensations with curiosity and without judgment. This technique is effective for developingconcentration, flexibility of attention, and for training the mind to come back to the here-and-now through moment-to-moment awareness.
2. Seated Meditation
Participants are invited to consciously adopt an alert, dignified, and relaxed posture, and to bring the mind to the present moment by selecting an object of focus such as the breath, bodily sensations, sounds, emotions, or thoughts. Once participants are able to sustain their attention on the object for longer periods, they are invited to open their field of awareness to witness anything that arises inwardly. People start to notice that they can witness their own thoughts objectively without having to act on them. Transformation and change occur by learning to anchor awareness in the present moment and to live in a curious interested way, instead of the usual “I like” or “I don’t like” mode.
3. Mindful Hatha Yoga
Yoga means union of body and mind. The exercises are performed in a slow and mindful manner, keeping focus on the parts of the body that are engaged in a particular exercise, and allowing the muscles that are not engaged to rest and relax. The aim of the exercise is to notice the changing sensations, not necessarily to do the exercise perfectly. Awareness of attempts to anesthetize feelings of anxiety and distress by overeating, overworking, drinking, and/or using drugs also increases. Transformation and change occur by learning to be aware of bodily experiences and sensations and to see more clearly the extra “layer” added by feelings and thoughts of likes and dislikes.
4. Walking Meditation
This practice consists of focusing one’s attention on the actual experience of walking. Generally, the person starts very slowly, focusing attention on sensations of the feet, the legs, and finally the entire body. This can be combined with awareness of breathing. Attention is given to the intrusion of any thoughts or emotions and returning attention to the bare sensations of movement. Transformation and change occur by using walking as a connection or bridge between periods of practice and daily life.