Christian Accommodative Mindfulness: Definition, Current Research, and Group Protocol

More clinicians are using mindfulness-based therapeutic strategies; however, Evangelical Christian clients sometimes worry about the Buddhist origins of these treatments. Christian accommodative mindfulness (CAM) attempts to address these concerns with culturally sensitive adaptations to mindfulness methods. We present a definition of CAM and propose some worldview adjustments to typical mindfulness constructs when working with these clients. The empirical research on Christian-derived meditation strategies and Christian-adapted mindfulness strategies will then be reviewed. We introduce a four-session group CAM protocol currently being researched that focuses on scripture meditation, breath meditation, body awareness, and loving-kindness meditation. Sample scripts are included.

Interpersonal Aspects of Mindfulness and Concentrative Meditations

The chapter discusses the interpersonal aspects of mindfulness and concentrative meditations in terms of the four Brahmavihara/bhavana, also known as four immeasureables. These are maitri/mettā (loving-kindness), muditā (empathetic, appreciative joy), karuṇā (compassion), and upeksha/upekkhā or samata (equanimity). This practice is considered pre-Buddhist (Hindu) and extra-Buddhist (Jain) in its origin, with references present in Vedas, Upanishads, Tantras, Bhagawad Gita, Yoga Vashistha, and Patanjali Yoga Sutras and further elaborated in Buddhism. This chapter will cover both conceptual and application dimension of the Brahmaviharas.

Towards the Well-being of All: B.R. Ambedkar, Maitri, and Non-Fraternalist Democratic Solidarity

In Buddhist thought, the cultivation of maitri, often defined as loving-kindness, involves the development of a commitment to the well-being of all. Drawing on the analysis of B.R. Ambedkar’s thought that Luis Cabrera presents in The Humble Cosmopolitan, this article explores Ambedkar’s endorsement of the Buddhist concept of maitri over fraternity as an alternative conceptualization of democratic solidarity.

TEORIA DO APEGO E MEDITAÇÃO DA (AUTO)COMPAIXÃO: COMO A SUA PRÁTICA PODE AFETAR A FORMA DE SE RELACIONAR COM O OUTRO?

Resumo: O presente artigo procura, por meio de uma revisão bibliográfica, entender se a prática da meditação da compaixão pode ser uma ferramenta útil para alcançar um estilo de apego seguro. A busca pelo último se justifica por corroborar com um indivíduo mais resiliente, explorador do mundo exterior, autoconfiante, complacente e prestativo em situações aflitivas, cooperativo e possuidor de ligações relacionais mais fortes. Em paralelo, têm-se os benefícios da prática da meditação da compaixão, que incluem o aumento da conexão social, a geração de diversas emoções positivas e a redução da evitação de pensamentos e/ou sentimentos difíceis. Vale ressaltar que lidar com as vivências subjetivamente classificadas como negativas impede seu acúmulo e, portanto, a multiplicação dessas sensações postas como indesejadas. Foram consultadas, nas plataformas Google Acadêmico, Portal do CAPES e Portal da Biblioteca PUC-Rio, em português e inglês, as expressões “meditação bondade amorosa e teoria do apego”, “meditação da compaixão e teoria do apego”, “compassion meditation and attachment theory” e “attachment security and meditation”. Não foram identificadas pesquisas associando, especificamente, meditação da compaixão e teoria do apego. Contudo, a hipótese de a primeira influenciar a última não foi refutada, tendo indícios de confirmação ainda insuficientes. A meditação é cientificamente respaldada e estudada, porém possui pesquisas iniciadas recentemente, que não exploraram integralmente o assunto, sendo recomendáveis estudos experimentais e nos moldes científicos, para maior validação da prática e seus benefícios. Dentre eles, incluem-se as interseções e interferências entre meditação da compaixão e estilo de apego seguro.Palavras-chave: Meditação. Compaixão. Autocompaixão. Teoria do apego. Abstract: This paper seeks, through a bibliographic review, to understand whether the practice of compassion meditation can be a useful tool to achieve a secure attachment style. The search for the latter is justified by corroborating with a more resilient individual, explorer of the outside world, self-confident, complacent and helpful in distressing situations, cooperative and possessing stronger relational connections. In parallel, there are the benefits of practicing compassion meditation, which include increasing social connection, generating several positive emotions and reducing avoidance of difficult thoughts and/or feelings. The Google Scholar platforms, CAPES Portal and PUC-Rio Library Portal were consulted, in Portuguese and English, the expressions “loving kindness meditation and attachment theory”, “compassion meditation and attachment theory”, “compassion meditation and attachment theory” and “attachment security and meditation”. No research has been identified specifically associating compassion meditation and attachment theory. However, the hypothesis of the former influencing the latter has not been refuted, and there is still insufficient evidence of confirmation. The practice of meditation is scientifically supported and studied, but it has recently started research, which has not fully explored the subject, being interesting experimental and scientific studies to further validate the practice and its benefits. These studies include the intersections and interferences between compassionate meditation and secure attachment style.Keywords: Meditation. Compassion. Self-compassion. Attachment theory.

(Trans-Multi)Culturally Responsive Mathematics: (Re)Creating Spaces for Loving Kindness

In this paper, I relive my experiences of (un)learning, (re)learning and (re)searching mathematics in multiple cultural contexts. I begin by recounting the moments of dilemma that many students encounter in various cultural contexts, which inspired me to weave the threads of (trans-multi)culturally responsive mathematics. I share this story through the narratives, poems and digital postcards that I created in my auto-ethnographical life writing of engaging in (re)learning of and with(in) mathematics. Underlying these efforts and actions is the hope that sharing these may help in creating spaces for inviting (trans-multi)culturally responsive mathematics in contemporary diversity-rich classrooms. Informed by critical and transformational multicultural education perspectives and the insights of key curriculum scholars—Aoki, Pinar, Schwab, Leggo and Noddings—a (trans-multi)culturally responsive mathematics is a calling for teachers to acknowledge mathematics as a human endeavour. It is an initiation to invite student’s lived experiences and multiple ways of knowing in mathematics classrooms with relational caring and loving kindness. Aiming to educate diverse students in a socially-just manner, a (trans-multi)culturally responsive mathematics urges teachers to embrace wholistic teaching that not only focuses on the mind and body, but also strives for educating the heart and spirit. Thus, it is an ethical, intellectual, political and relational inquiry, which critically engages students with mathematics to discover what knowledge is most worth within and beyond the boundaries of classroom(s) and thereby empowers them to co-create mathematics that is living.

A Qualitative Study of Adolescents’ Experiences of Distress and Well-Being during Intensive Mindfulness Practice

ObjectivesIn recent years mindfulness has gone mainstream, reaching many adolescents through school programs and smartphone applications. Yet there is little empirical understanding of what mindfulness practice is like for adolescents. This qualitative study sought to capture adolescents’ lived experiences as they embarked on a period of intensive mindfulness practice.MethodsThis multi-method qualitative study involved 23 self-selected youth (Mage = 16.35 years, SD = 1.58, 57% girls, 52% White) who participated in a six-day residential mindfulness retreat. Participants wrote reflections about their mindfulness practice each night of the retreat and discussed their experiences in focus groups immediately after the retreat. Data were analyzed using a two-cycle coding process to categorize common patterns of adolescents’ experiences into conceptually meaningful categories. ResultsAdolescents reported an array of experiences of distress from cognitive (83% of adolescents; e.g., self-loathing and rumination), to emotional (87% of adolescents; e.g., sadness), to physical distress (44% of adolescents; e.g., physical pain) during mindfulness training. They also described a range of well-being experiences from cognitive (87% of adolescents; e.g., self-inquiry and discovery), to emotional (65% of adolescents; e.g., acceptance), to social well-being (39% of adolescents; e.g., loving-kindness and connection). Experiences of distress and well-being were relatively balanced overall, yet girls and experienced meditators reported greater distress.ConclusionsThis study paints a descriptive picture of adolescents’ experiences during mindfulness practice and suggests that their experiences during mindfulness might reflect core developmental concerns. Implications for developmental science and adolescent-informed mindfulness training programs are discussed.