Fischer et al. (2012) examined the effects of mindfulness on iconic memory in the paper 'The effects of mindfulness on iconic memory' presented at the Mind and Life Summer Research Institute: The Situated and Embodied Mind.
Dispositional factors such as mindfulness, non-attachment, and compassion lead to increased diffuse attention to the periphery without improving iconic perceptual memory traces to the target focus of an 8-item array.
Contemporary psychology and psychiatry have adopted secularized forms of mindfulness practice to increase awareness and respond skillfully to mental processes that contribute to emotional distress and maladaptive behavior.
A pilot study using an iconic memory task (displaying eight letters for 30 ms with a target identification window of 1000 ms) found that dispositional mindfulness, non-attachment, and compassion in advanced meditators were positively correlated with the ability to identify a letter adjacent to the correct target in the larger array, rather than accuracy of the target itself.
Objective standards for determining expertise and proficiency in meditation techniques, beyond simply measuring hours of formal practice (time on the cushion), need to be developed to support self-reported facets of mindfulness.
A review by Carmody and Baer (2008) indicated that reducing the number of in-class contact hours in mindfulness programs does not necessarily result in compromised clinical outcomes.
Mindfulness may facilitate context-appropriate switching between anticorrelated networks by utilizing the frontoparietal control network (FPCN) for executive control and information integration, rather than solely increasing experiential self-processing (EPS) or suppressing the narrative self (NS).
Mindfulness is a relational process that transcends the self-object duality by supporting the realization that the self is co-dependent with relations to objects in experience, characterizing the self as empty and groundless.
Gethin (2011) examined various definitions of mindfulness in the journal Contemporary Buddhism.
Walach, Buchheld, Buttenmuller, Kleinknecht, and Schmidt (2006) developed the Freiburg Mindfulness Inventory (FMI) to measure mindfulness, as published in Personality and Individual Differences.
The standard manualized 8-week mindfulness program, as described by Carmody and Baer (2009), consists of 26 hours of formal instruction (eight 2.5-hour classes), an all-day 6-hour class during the sixth week, and daily home meditation practice (averaging 45 minutes per day or 246 minutes per week).
The authors of the S-ART framework argue that mindfulness should not be reduced to a single unitary dimension of cognition, but rather understood as a complex set of mechanisms that reduce suffering and foster a sustainable healthy mind through self-processing.
Brown and Ryan (2003) investigated the role of mindfulness in psychological well-being.
Activation in Experiential-Embodied-Self (EES)-specific areas, specifically the right putamen and posterior insular cortex (PIC), negatively correlates with individual depression scores on the Beck Depression Inventory, suggesting a role for mindfulness in homeostatic and motor function-specific regulation of emotion, according to Farb et al. (2010).
The Self-awareness, self-regulation, and self-transcendence (S-ART) framework posits that mindfulness involves working memory, efficiency of memory encoding, retrieval, and extinction processes, all of which are aspects of hippocampal and parahippocampal activity.
The S-ART framework (Self-awareness, self-regulation, and self-transcendence) describes mindfulness as a systematic mental training that develops meta-awareness (self-awareness), the ability to modulate behavior (self-regulation), and a positive relationship between self and others that transcends self-focused needs (self-transcendence).
S. L. Shapiro, L. E. Carlson, J. A. Astin, and B. Freedman published 'Mechanisms of mindfulness' in the Journal of Clinical Psychology in 2006 (Volume 62, pages 373–386).
Due to methodological and conceptual limitations, clinical research should exercise caution when using self-report measures to confirm the efficacy of traditional mindfulness systems or to make claims about potential mechanisms.
Ellen Langer defines mindfulness as a 'sense of situational awareness' and emphasizes that it involves the active construction of new categories and meanings when paying attention to the stimulus properties of external situations.
Operationalizing mindfulness has been challenging due to the plurality of cultural traditions from which the concept originates, the difficulty of measurement, and its distinction from common usage, as noted by researchers including Baer (2003), Dimidjian and Linehan (2003), Brown and Ryan (2004), Grossman (2008), and Gethin (2011).
The S-ART framework characterizes mindfulness as a broad framework of perceptual, physiological, cognitive, emotional, and behavioral component processes, rather than a unitary dimension.
Intention is a critical component of mindfulness that motivates the practitioner to begin or sustain practice and activates EES networks that may help extinguish maladaptive habitual perceptual-motor action tendencies.
Dreyfus (2011) discussed the cognitive dimensions of mindfulness, specifically questioning if it is present-centred and non-judgmental, in Contemporary Buddhism.
Pain attenuation through mindfulness is associated with decreased cognitive control and increased sensory processing in the brain, according to a study published in Cerebral Cortex (2012).
V. L. Ives-Deliperi, M. Solms, and E. M. Meintjes published a 2011 fMRI investigation in Social Neuroscience regarding the neural substrates of mindfulness.
The five facets of mindfulness (Observing, Describing, Acting with Awareness, Non-judgement, and Non-reactivity) demonstrate consistent changes in response to meditation training and are associated with symptom improvement.
Many self-report measures of mindfulness rely on reverse-scored items, where endorsing the low end of a trait scale does not necessarily imply the presence of the opposite trait.
Delgado et al. (2010) conducted a study on treating chronic worry using a training programme based on mindfulness, published in Behaviour Research and Therapy.
The field of contemplative science may help to better predict clinical outcomes and identify potential targets for biologically based diagnostic and therapeutic strategies for mental illness by revealing neural circuitry and identifying endophenotypes for mindfulness skill development.
Jon Kabat-Zinn defined the term 'mindfulness' as an umbrella term used to describe his work, serving as a placeholder for the entire dharma and intended to carry multiple meanings and traditions simultaneously.
Fletcher et al. (2010) examined the neural correlates of mindfulness using a process-oriented approach in the article 'Searching for mindfulness in the brain: a process-oriented approach to examining the neural correlates of mindfulness' published in Mindfulness.
Garland, Gaylord, Park, and Fredrickson (2009) investigated the role of mindfulness in positive reappraisal in the journal Explore.
Ethical conduct in mindfulness practice is based on the conception of universal love and compassion for all living beings.
Shapiro and colleagues (2006) proposed that intention is a fundamental building block for the emergence of neurocognitive mechanisms used to cultivate mindfulness.
R. A. Baer published the article 'Measuring mindfulness' in the journal Contemporary Buddhism in 2011, which discusses the assessment of mindfulness.
There have been relatively few attempts to operationalize mindfulness into distinct cognitive-neuro-psycho-social processes or to propose a conceptual mechanistic model, according to the authors of the S-ART framework.
R. A. Baer, E. Walsh, and L. B. Lykins authored the chapter 'Assessment of mindfulness' in the book 'Clinical Handbook of Mindfulness', edited by F. Didonna and published by Springer in 2009.
The S-ART framework operationalizes mindfulness in two ways: (1) as a broadly defined method for developing a multidimensional skillset that reduces self-processing biases and creates a sustainable healthy mind; and (2) as a continuous discriminative attentional capacity referred to as 'mindful awareness,' which is a skill developed through specific meditation practices.
Contemporary mindfulness training encourages the application of mindfulness techniques during ordinary daily activities such as walking, standing, and eating.
Mindfulness is not a unitary construct, and process models are attempts to illustrate the cognitive and psychological processes that support meditation practices.
In mainstream clinical literature, mindfulness is defined as a form of attention that is purposeful, non-reactive, non-judgmental, and focused on the present moment.
The path of mindfulness to reduce suffering emphasizes four tightly coupled qualities: a balanced intensity of effort and diligence (Pali: ātāpi), wisdom of clear discernment or phenomenal clarity (Pali: sampajaňa), mindful awareness, and freedom from desire and discontent (Pali: vineyya loke abhijjhā-domanassạm).
The English word 'mindfulness' was first used as a translation for the Pali term 'sati' (Sanskrit: 'smṛti') by T.W. Rhys Davids in 1882.
Positive reappraisal mediates the stress-reductive effects of mindfulness, functioning as an upward spiral process, according to Garland, Gaylord, and Fredrickson (2011).
There are two primary models for cultivating mindfulness in meditation practice: a 2500-year-old historical model rooted in Buddhist science and a 25-year-old contemporary model influenced by Jon Kabat-Zinn's Mindfulness-Based Stress Reduction (MBSR) course.
The Satipatthāna Sutta, an influential Buddhist text, describes mindfulness as a direct path to the cessation of suffering and as a fundamental mental quality developed through specific meditation practices.
The S-ART framework predicts that mindfulness can facilitate both dorsal and ventral vagal tone through focused attention (FA) on the body during stressors.
Some traditions and researchers, including Kabat-Zinn (1990), Brown and Ryan (2004), and Cahn and Polich (2006), equate both insight and focused attention meditation practices with 'mindfulness' and refer to them as 'mindfulness meditation.'
Clinically oriented models of mindfulness emphasize four major themes: (1) a present-centered orientation of awareness; (2) an attitude consisting of positive state-like qualities such as being open-hearted, non-judgmental, and accepting toward thoughts and feelings; (3) a positive intention or motivational component for clinical change or spiritual incentive; and (4) the development of decentering or psychological distancing from one's thoughts and emotions.
J. M. G. Williams (2010) discussed mindfulness and psychological process in the journal Emotion.
The field of contemplative science faces a challenge in disambiguating the concept of mindfulness from common usage and eliminating the 'black box' or singular approach to studying meditation.
Training in Focused Attention (FA), Open Monitoring (OM), and Effortless Presence (EE) styles of meditation is proposed to support a sustainable healthy mind by reducing maladaptive emotions and cognitions (such as lust, greed, anger, hatred, and worry), increasing pro-social dispositions (such as compassion, empathy, and forgiveness), reducing attachments to thoughts and feelings, and removing biases inherent in habitual cognition.
The S-ART framework posits that mindfulness acts as a master self-regulatory mechanism for de-coupling and integrating experiential and Narrative Self modes of processing, potentially transforming the reified self from maladaptive to positive, adaptive trajectories.
Wallace (2006) argues that mindfulness is cultivated in Samatha practice and applied in Vipassana (insight) practice, whereas Lutz et al. (2007) argue that mindfulness can be cultivated in both focused attention (FA) and open monitoring (OM) practice.
S-ART (Self-awareness, self-regulation, and self-transcendence) is a framework for reducing self-specific biases and sustaining a healthy mind, supported by the component processes of mindfulness.
The end state of mindfulness practice is often described as 'stillness of the mind' or 'nirvana', according to Buddhaghosa (1991).
Treanor (2011) examined the potential impact of mindfulness on exposure and extinction learning in anxiety disorders in Clinical Psychology Review.
Short-term mindfulness training, consisting of as few as three 20-minute sessions, has been shown to improve clinical symptoms and executive function, according to Zeidan et al. (2010).
Research by Tang et al. (2010) demonstrated that 11 hours of mindfulness training results in changes in white matter connectivity.
Vago and Silbersweig (2012) published 'Self-awareness, self-regulation, and self-transcendence (S-ART): a framework for understanding the neurobiological mechanisms of mindfulness' in Frontiers in Human Neuroscience.
S. R. Bishop, M. Lau, S. Shapiro, L. Carlson, N. D. Anderson, and J. Carmody published the article 'Mindfulness: a proposed operational definition' in the journal Clinical Psychology: Science and Practice in 2004.
Thera (1962) authored 'The Heart of Buddhist Meditation: A Handbook of Mental Training Based on the Buddha's Way of Mindfulness', published by Rider and Company.
Mindfulness is defined in four ways: (1) A temporary state of non-judgmental, non-reactive, present-centered attention and awareness cultivated during meditation; (2) An enduring trait described as a dispositional pattern of cognition, emotion, or behavioral tendency; (3) A meditation practice; (4) An intervention.
Sustained transformation and insight in mindfulness arise from a relational quality where the practitioner notes and labels modalities of experience without choosing, evaluating, or projecting, a state free of 'grasping, aversion, and delusion' (Salzberg, 2011).
R. A. Baer, G. T. Smith, J. Hopkins, J. Krietemeyer, and L. Toney published the article 'Using self-report assessment methods to explore facets of mindfulness' in the journal Assessment in 2006.
Ellen J. Langer authored the book 'Mindfulness', published by Perseus Books in 1989.
Functional increases in the insular cortex have been observed during mindfulness and compassion meditative states in studies by Farb et al. (2007), Lutz et al. (2008a), Manna et al. (2010), and Ives-Deliperi et al. (2011).
Dispositional mindfulness is currently assessed using at least eight different scales, which were developed by psychology faculty and graduate students familiar with mindfulness constructs and psychotherapies, as noted by Feldman et al. (2007) and Cardaciotto et al. (2008).
The authors of the S-ART framework assert that the common practice of 'cherry picking' aspects of meditation practices to include in clinical interventions or education curricula and labeling them 'mindfulness' poses conceptual dangers for scientific investigation if the term is not qualified in its specific context.
The S-ART (Self-awareness, self-regulation, and self-transcendence) framework aims to dismantle mindfulness practices into component mechanisms to allow contemplative sciences to investigate dispositional differences among practitioners and correlate practice-specific changes with first-person experience.
The S-ART framework posits that historical and contemporary models of mindfulness are tied together by the elements of suffering and a distorted or biased sense of self, including one's relation to others, events, and the external world.
Fletcher and Hayes (2005) provided a functional analytic definition of mindfulness within the context of relational frame theory and acceptance and commitment therapy in the article 'Relational frame theory, acceptance and commitment therapy, and a functional analytic definition of mindfulness' published in the Journal of Rational-Emotive & Cognitive-Behavior Therapy.
Richard J. Davidson authored the 2010 paper 'Empirical explorations of mindfulness: conceptual and methodological conundrums', published in Emotion.
Garland and colleagues (2009, 2011) propose that positive reappraisal, a cognitive coping strategy, is a mechanism by which mindfulness functions to regulate emotion and stress.
The Oxford English Dictionary (3rd edition) defines 'mindful' as 'full of care' and 'heedful,' and defines it as the opposite of 'extreme carelessness.'
The S-ART (Self-awareness, self-regulation, and self-transcendence) framework identifies six component mechanisms underlying the practice and cultivation of mindfulness: intention and motivation, attention regulation, emotion regulation, memory extinction and reconsolidation, prosociality, and non-attachment and de-centering.
Grossman (2008) discussed the challenges of measuring mindfulness in psychosomatic and psychological research.
Traditional texts emphasize ethical conduct (Pali: Sila) and the ethical dimensions of mindfulness to ensure that actions taken along the path of reduced suffering remain wholesome.
Chadwick et al. (2008) established the reliability and validity of the Southampton mindfulness questionnaire (SMQ) for responding mindfully to unpleasant thoughts and images.
Mindfulness is defined as a state, trait, process, type of meditation, and intervention that has proven beneficial for psychological disorders and general stress reduction.
Holzel et al. (2011a) identified specific component mechanisms of mindfulness, including attention regulation, emotion regulation, body awareness, and a change in the perspective on the self.
The S-ART framework distinguishes the term 'mindfulness' from other Buddhist concepts such as equanimity and clarity, integrating them into a multidimensional skillset strengthened through Focused Attention (FA), Open Monitoring (OM), and Effortless Presence (EE) practices.
Sharon Salzberg published 'Mindfulness and loving-kindness' in Contemporary Buddhism in 2011 (Volume 12, pages 177–182).
R. A. Baer, G. T. Smith, and K. B. Allen published the article 'Assessment of mindfulness by self-report: the Kentucky inventory of mindfulness skills' in the journal Assessment in 2004.
Ellen Langer attributes mindfulness to cognitive flexibility, which is an executive function that allows for ease in switching sets.
Carmody and Baer (2008) found relationships between mindfulness practice and levels of mindfulness, medical and psychological symptoms, and well-being in a mindfulness-based stress reduction program.
Brown and Ryan (2004) discussed the challenges and promises in defining and measuring mindfulness.
The historical framework for mindfulness, which serves as a path toward reduced suffering and realization, is composed of four qualities and four applications of mindfulness.
Within the S-ART framework, mindfulness reduces cognitive and emotional biases through mental training that develops three components: meta-awareness of self (self-awareness), the ability to manage or alter responses and impulses (self-regulation), and the development of a positive relationship between self and other that transcends self-focused needs (self-transcendence).
While self-report measures of mindfulness possess internal validity, they face significant methodological and conceptual challenges, including semantic differences in responder understanding, variability in definitions of mindfulness compared to Buddhist traditions, failure to account for prosocial behavior or affective style, and potential bias from both developers and responders.
The S-ART framework defines mindfulness as a method for becoming aware of and familiar with the conditions that cause or remove distortions and biases in an individual's construction of their external or internal experience.