[[Mindfulness]] # Mechanisms of Mindfulness (2006) - Shauna L Shapiro, Linda E. Carlson, John A Astin, Benedict Freedman. [[shapiro2006.pdf]] # A Model of Mindfulness - Definition of mindfulness "- paying attention in a particular way: on purpose, in the present moment, and non-judgementally" (Kabat-Zinn, 1994, p4) - The three axioms of mindfulness. Interwoven aspect of a single cyclic process. - Intention : Important to set intention, personal vision. (Shapiro 1992) - shows that as practitioners continue their practice, their intentions shift. Outcomes correlated with intentions (Bishop et al., 2004) - Attention: Gestalt therapy emphasises present-moment awareness. - Fritz Perls claimed that "attention in and of itself is curative." - Attention in CBT is the capacity to observe internal and external behaviours. - In Cognitive psychology: it's Sustained attention, Switching, and cognitive inhibition. - Attitude: the qualities one brings to the act of paying attention. Without evaluation or interpretation. ![[Screenshot 2023-06-29 at 4.52.19 PM.png]] # Reperceiving as Meta Mechanism **Mindfulness put the distance between the content of consciousness and the self, increasing clarify and objectivity.** - “Through the process of mindfulness, one is able to disidentify from the contents of consciousness (i.e., one’s thoughts) and view his or her moment-by-moment experience with greater clarity and objectivity. We term this process reperceiving as it involves a fundamental shift in perspective.” (Shapiro et al., 2006, p. 377) **Reperceiving is a developmental process. As children develop, they gain the ability to take perspective thinking** “Reperceiving can be described as a rotation in consciousness in which what was previously “subject” becomes “object.”” (Shapiro et al., 2006, p. 378)“This shift in perspective (making what was subject, object) has been heralded by developmental psychologists as key to development and growth across the lifespan (Kegan, 1982)” (Shapiro et al., 2006, p. 378) **Mindfulness practice can continue this developmental process by increasing objectivity, the ability to observe content and emotions at a distance** “Reperceiving, in which there is increasing capacity for objectivity in relationship to one’s internal/external experience, is in many ways the hallmark of mindfulness practice.” (Shapiro et al., 2006, p. 378).. “To the extent that we are able to observe the contents of consciousness, we are no longer completely embedded in or fused with such content.” (Shapiro et al., 2006, p. 378)... “Through reperceiving one realizes, “this pain is not me,” “this depression is not me,” “these thoughts are not me,” as a result of being able to observe them from a meta-perspective.” (Shapiro et al., 2006, p. 378) **Putting distances with content: Experiences, stories about who we are, what we like, dislike, and opinions become simply "stories"**. - “ Through reperceiving brought about by the cultivation of mindfulness, the stories (e.g., about who we are, what we like or dislike, our opinions about others, etc.) that were previously identified with so strongly become simply “stories.” In this way, there is a profound shift in one’s relationship to thoughts and emotions, the result being greater clarity, perspective, objectivity, and ultimately equanimity.” (Shapiro et al., 2006, p. 379) **This process of reperceiving in mindfulness is similar to the concept of cognitive defusion.** - “This process is similar to Hayes, Strosahl, and Wilson’s (1999) concept of cognitive defusion, in which the emphasis is on changing one’s relationship to thought rather than attempting to alter the content of thought itself.” (Shapiro et al., 2006, p. 379) **Impermanence, even the self. We realised that the "Self" is a psychological construction, an ever-changing system of concepts, images, sensations and beliefs.** - As Hayes, Strosahl, and Wilson note, as one strengthens the capacity for mindful observing or witnessing of mental activity,, there is often a corresponding shift in the self-sense. The “self” starts to be seen through or deconstructed—i.e., it is realized to be a psychological construction, an ever-changing system of concepts, images, sensations and beliefs. These aggregates, or constructs, that were once thought to comprise the stable self, are eventually seen to be impermanent and fleeting. Through reperceiving, not only do we learn to stand back from and observe our inner commentary about life and the experiences encountered, we also begin to stand back from (witness) our “story” about who and what we ultimately are. Through this change in perspective, identity begins to shift from the contents of awareness to awareness itself. Hayes et al. (1999) describe this as the shift from “self as content” (that which can be witnessed or observed as an object in consciousness) to “self as context” (that which is observing or witnessing—i.e., consciousness itself ). It is this figure/ground shift that may, in part, be responsible for the transformations facilitated through mindfulness practice. **Reperceiving is not about detachment or disassociation from experience. Rather it's experiencing them but without identifying or clinging to them** “Reperceiving can easily be confused with an attempt to detach from one’s experience, distancing to the point of apathy or numbness” (Shapiro et al., 2006, p. 379)... “simply allows one to deeply experience each event of the mind and body without identifying with or clinging to it, allowing for “a deep, penetrative nonconceptual seeing into the nature of mind and world” (Kabat-Zinn, 146, 2003).” (Shapiro et al., 2006, p. 379) **This shift in perspective can lead to additional mechanisms taking place. (1) Self-Regulation and Self-management, (2)Emotional, Cognitive and behavioural flexibility, (3) values clarification, and (4) exposure.** ## Self-Regulation and Self-Management **People gain more data when there are intentions and attention, even though those data may previously be uncomfortable. Maladaptive habits can be interrupted.** - Through the process of reperceiving, we are able to attend to the information contained in each moment. We gain access to more data, even those data that may have previously been too uncomfortable to examine. As Hayes asserts, “experiential avoidance becomes less automatic and less necessary.” (2002 p. 104) Through this process, dysregulation and subsequent disease can be avoided. In addition, reperceiving interrupts automatic maladaptive habits. We become less controlled by particular emotions and thoughts that arise, and in turn are less likely to automatically follow them with habitual reactive patterns. **People who practice mindfulness have significantly greater self-regulated emotion and behavior** “Through consciously (intention) bringing awareness (attention) and acceptance (attitude) to experience in the present moment, we will be better able to use a wider, more adaptive range of coping skills. Preliminary support for this hypothesis can be found in a study by Brown and Ryan in which they demonstrated that people who scored higher on a valid and reliable measure of mindfulness reported significantly greater self-regulated emotion and behavior (Brown & Ryan, 2003).” (Shapiro et al., 2006, p. 380) ## Values Clarification People also have more space to observe the values they held. They will be able to reflectively choose. Not auto-pilot. (Brown & Ryan, 2003) ## Cognitive, Emotional and Behavioral Flexibility Repercieving allow distancing self from thoughts (and belief) previous held, that could distort processing of information. Seeing the reality as it is, not triggered by automatic responses. Free to choose how to respond. ## Exposure **Being able to just observe, and tolerate greater degree of emotions, experience** “Reperceiving—the capacity to dispassionately observe or witness the contents of one’s consciousness—enables a person to experience even very strong emotions with greater objectivity and less reactivity.” (Shapiro et al., 2006, p. 381)...“Through mindfully attending to negative emotional states, one learns experientially and phenomenologically that such emotions need not be feared or avoided and that they eventually pass away (Segal, Williams, & Teasdale, 2002).” (Shapiro et al., 2006, p. 381)