Experimental Phenomenology as an Approach to the Study of Contemplative Practices

During history humans have developed a large variety of contemplative practices, in many different areas of life, and as part of many different traditions and contexts. Although some contemplative practices are very old, the research field of Contemplation Studies is young, and there are no agreed-upon definitions of central concepts such as contemplative practices and contemplative experiences. The present paper focuses on contemplative practices, defined as practices that are engaged in for the sake of the contemplative experiences they afford (e.g., the contemplation of nature, or the contemplation of various aspects of being-in-the world). The purpose of the present paper is to discuss the potential of experimental phenomenology to contribute to the development of the research field of Contemplation Studies. Experimental phenomenology is defined as the investigation of phenomenological practices and their effects on experience. Phenomenological practices involve intentional variations of experiencing by means of changes in the direction of attention and the choice of attitude, typically as guided by verbal instructions or self-instructions. It is suggested that contemplative practices represent a subcategory of phenomenological practices. Two different varieties of experimental phenomenology are described and illustrated in the present paper: (1) an informal variety which involves the development of new phenomenological practices by creative variation of procedures and observation of effects; and (2) a more rigorously scientific variety, which involves the systematic variation of phenomenological practices in accordance with experimental designs to study their experiential effects. It is suggested that the development of contemplative practices during the ages is the result of an informal experimenting of the first kind; this variety of experimental phenomenology can also be used to develop personalized health interventions in a clinical setting. As to the more rigorously scientific experimental phenomenology, it is possible that it may lead not only to an improved understanding of general principles underlying contemplative practices, but also to a more systematic development of new contemplative practices. The experimental-phenomenological approach to contemplative practices is illustrated by various examples involving mindfulness, gratitude, receiving and giving.

Towards a Contemplative Research Framework for Training Self-Observation in HCI: A Study of Compassion Cultivation

With the emergence in human–computer interaction (HCI) of researching contemplative practices, authentic descriptions of first-person lived experience informing design are few. Most researchers in HCI are not trained in observing the mind. We draw on learnings from neurophenomenology, inspired by well-established Buddhist techniques for mind-training. We present a self-observation of Tonglen , a Buddhist meditation technique for compassion, conducted over 12 weeks. We found that to keenly observe and document the practice, it is important to go through preparatory stages of stabilising attention and observing the mind. For the practitioner-cum-researcher, the technique should be embedded into a framework training self-observation and developing meta-awareness, supported by documentation of somatic snapshots and reflective journal writing. The first-person method of self-enquiry and account of self-evidence offer insight and directions for refining first-person approaches for future HCI research in body and mind cultivation, and design implications for interactive technologies supporting any practice with a contemplative component.

Training in the Gap Between Conditioning and Learning

Biofeedback intervention draws from multiple attitudes toward healing: mind-body medicine, behavioral psychology, sport psychology, experimental psychology, contemplative practices, and so forth. The most prominent approach is behavioral psychology. Following this psychological orientation, we use biofeedback instrumentation as a conditioning methodology. On the other hand, drawing from experimental psychology, the same instrumentation is used to achieve awareness. Awareness does not necessarily precede change. This article aims first to outline the difference between conditioning and learning and then introduce a session format that promotes learning.

Cultivating Emotional Granularity

An emerging focus in affective science is the expertise that underlies healthy emotionality. A growing literature highlights emotional granularity – the ability to make fine-grained distinctions in one’s affective feelings – as an important skill. Cross-sectional evidence indicating the benefits of emotional granularity raises the question of how emotional granularity might be intentionally cultivated through training. To address this question, we present shared theoretical features of centuries-old Buddhist philosophy and modern constructionist theory that motivate the hypothesis that contemplative practices may improve granularity. We then examine the specific mindfulness-style practices originating in Buddhist traditions that are hypothesized to bolster granularity. We conclude with future directions to empirically test whether emotional granularity can be intentionally cultivated.

Coping With Uncertainty: Use of Contemplative Practices Amid a Pandemic

Contemplative practices have been used as coping resources to reduce the negative influences of adverse life situations on mental health. The COVID-19 pandemic has disproportionately impacted older adults, causing immense uncertainty, stress, and anxiety. By using data from our “Coping with Pandemic” nationwide web-based survey (n=1861), we examine the utilization of practices such as meditation, prayer, and yoga across social, economic, and health status during the pandemic. Consistent with studies conducted before the pandemic, we find significantly greater utilization of meditation and yoga among women and higher educated individuals. Findings showed significantly greater usage of prayer among women and Blacks. Unlike previous studies, we documented greater usage of meditative practices among Blacks than Whites. Older adults with higher anxiety were significantly more likely to practice meditation and yoga. Our study offers much needed guidance for future intervention studies aimed at improving mental health among diverse groups of older adults.

Contemplative Pedagogy: Creating Mindful Educators and Classrooms

Purpose: This tutorial introduces communication sciences and disorders (CSD) educators to contemplative pedagogy (sometimes called mindfulness in the classroom). While contemplative pedagogy has considerable overlap with evidence-based teaching and learning, and aligns with values in the CSD discipline, there are few published reports investigating the role of contemplative pedagogy in CSD education. This tutorial outlines the potential benefits of contemplative pedagogy to CSD education and offers suggestions on how to create mindful educators and classrooms. Specific contemplative practices are described. Basic instructions, along with ideas and examples of how practices can be modified and contextualized in CSD classrooms, are provided. Conclusions: Educators can bring contemplative practices into CSD classrooms in many ways. Educators can cultivate a contemplative disposition through a personal practice that can enhance the development of self-awareness. Self-awareness can then inform critical reflection of teaching. Educators can select and design contemplative practices that integrate students' first-, second-, and third-person ways of knowing. As an addition to the pedagogical toolbox, contemplative pedagogy offers opportunities for educators and students to connect their own values and experiences with the process of teaching and learning.

A Systematic Review of a Polyvagal Perspective on Embodied Contemplative Practices as Promoters of Cardiorespiratory Coupling and Traumatic Stress Recovery for PTSD and OCD: Research Methodologies and State of the Art

Baseline respiratory sinus arrhythmia (RSA) has been proposed as a transdiagnostic biomarker of stress vulnerability across psychopathologies, and a reliable association between PTSD, OCD and lower resting RSA was found. Contemplative practices have been linked to the activation of the vagus as well as to an increased RSA that, according to the polyvagal theory, reflects the activation of the ventral vagal complex (VVC) and may promote PTSD and OCD recovery. PubMed and Scopus databases were selected to conduct a search following the Preferred Reporting Items for Systematic Review and Meta-Analyses (PRISMA) 2020 guidelines, and A MeaSurement Tool to Assess systematic Reviews-2 (AMSTAR-2) was used to appraise the methodological quality for this systematic review. Six articles met the inclusion criteria (one cross-sectional study, one study with pre-post measurements, two cohort studies and two RCT studies). Mindfulness-related interventions promoted parasympathetic activity, an increased vagal tone and improvements in PTSD and OCD symptoms. According to the polyvagal theory, mindfulness-related and compassion-related meditations would be conceptualized as neural exercises expanding the capacity of the ventral vagal complex to regulate the present state and to promote resilience. Clinical and methodological issues are discussed.