MINDFULNESS AND THE EINSTELLUNG EFFECT Micheline Ollivierre University of East London

Student No: U0929184

In recent years, a great deal of attention has been given to mindfulness. It is often defined as a personality trait, being aware, heedful. In fact, it is the English translation of the Pali word Sati. Sati connotes awareness, attention and remembering. Mindfulness is a whole-body-and-mind awareness of the present moment. To be mindful is to be fully present, not lost in daydreams, anticipation, indulgences, or worry. Being mindful also means being fully attentive to everything the way it really is. It involves a purposeful intention to direct and maintain our attention to a chosen object of awareness. For example, when we are mindfully eating, we purposefully focus our attention to the sensations associated with eating solely. The concept of mindfulness was adopted in Buddhism and became fundamental in relation to enlightenment or Nirvana, the most enlightened, and blissful state that one can achieve; a state of perfect peace, freed from desire and suffering (Nyanaponika, 1962). For Buddhists, mindfulness is a state of being in which delusion has been overcome, abandoned and is absent from the mind: it is an attentive awareness of the reality of things. According to the early writing, Satipatthana Sutta, mindfulness as advocated by the Buddha, the awakened or enlightened one, was obtained through cultivation of awareness of one's bodily functions, sensation (feelings), objects of consciousness (thoughts and perceptions), and consciousness itself (Bodhi, 2003). Buddhists advocate meditation as a mean of generating the inner awakening of an individual (Gunaratana Henepola, 1988). As a result, when one is strongly mindful, one plants one's consciousness deeply

in an object and ignores the non-essentials. The controlling faculty of mindfulness makes for the absence of confusion and produces lucidity of thought, sound judgement, and definiteness of outlook (Bodhi, 2003). Mindfulness has been defined in Western psychology as, attention to the internal and external experiences occurring in the present moment (Baer, 2003) and as paying attention on purpose, in the present moment and nonjudgmentally to the unfolding of experience moment by moment (Kabat-Zinn, 2003). Furthermore, mindfulness practices inherited from Bhuddists' tradition, have been adopted as a means to a better understanding of human nature, for treatment of its three 'poisons', greed, hatred (aversion) and ignorance (unawareness), (Kabat-Zinn, 2003), by entrenching off the mind those habits that cause unhappiness and harm ourselves and others (Didonna, 2009). Mindfulness is according to Didonna something that everyone naturally possessed and is what makes us human; the capacity to be fully conscious and aware. Nevertheless, it only last for brief periods of time. Therefore, mindfulness is the capacity to sustain attention moment-to-moment without being lost in daydreams or personal narratives; in other words, it refers to the ability to maintain a state of vigilance over a prolonged period of time (Posner & Rothbart, 1992). It is a way of redirecting our attention rather than trying to suppress intense emotions, and regulate the way we feel (Didonna, 2009).

The ability to direct one's attention in this way can be developed through the practice of meditation, which can be defined as self-regulation of attention from moment to moment (Colemann & Schwarts, 1976). Different meditation exercises have been designed to develop mindfulness skills. For example, Bishop, Lau, Shapiro et al (2004) found two components to mindfulness, self regulation and orientation to experience. The first component involves a conscious awareness of one's thoughts, feelings and sensations and leads to a feeling of being very alert to what is occurring in the here and now. The second component is characterized by curiosity and receptivity to new experiences, openness and acceptance (Bishop et al, 2004). In practising mindfulness, the individual's awareness such as perception, cognition, emotion or sensations are observed carefully but are not evaluated as good or bad, true or false, healthy or sick, or important or trivial. Thus, mindfulness is the non judgemental observation of the ongoing stream of internal and external stimuli as they arise (Baer, 2003). Mindfulness found in Western psychology a direct application in clinical psychology, closely resembling to the construct of its Buddhist's roots. Its practice was found useful in alleviating a variety of mental and physical conditions by helping to increase awareness and skillful response to mental processes that contribute to emotional distress and maladaptive behaviour (Bishop et al. 2004). When properly applied it is a core psychological process that can alter the way we respond to the unavoidable difficulties in life as well as severe psychological problems (e.g. chronic depression,

psychotic delusion, suicidal ideation) (Didonna, 2009). One of the most used method of mindfulness training is mindfulness-based stress reduction (MBSR). During MBSR training, individuals are taught how to desensitize themselves through a process of acceptance and encouraged to actively focus their attention on the target of observation (e.g. breathing, walking) which in turn reduces their emotional reactions; thus, improve their ability to tolerate negative emotional states and ability to cope with them effectively (Baer, 2003). Mindfulness meditation does not change the content of one's mind but changes the way one relates to their experience (positive, negative or neutral). It is based on the ability for an individual's 'system' to heal itself; by doing so, individuals spontaneously reach a point at which they may pass from a state of imbalance and distress to a state of greater harmony and serenity, thus improving perception of well being (Didonna, 2009). Several measures of mindfulness have been developed in recent years. Most use self-report methods to assess a general tendency to be mindful in daily life and its main two components, attention and awareness are measured in people. Awareness is our first contact with reality whereas attention is only engaged when a strong enough stimulus causes us to take notice or turn towards the subject (Brown et al., 2007). The aim of this study is to establish the relationship between mindfulness and the Einstellung effect. Einstellung is the creation of a mechanized state of mind, often called a problem solving. Einstellung refers to a person's

predisposition to solve a given problem in a specific manner even though there are better or more appropriate methods of solving the problem. The Einstellung effect is the negative effect of previous experience when solving new problems. Luchins (1942) has tested the Einstellung effect through his Water Jar experiment. Participants were asked to solve a series of water jar problems. After solving many problems which had the same solution, participants applied the same solution to later problems even though a simpler solution existed (Luchins, 1942). In his experiment, subjects were told that there were 3 water jars of different capacities and water at their disposal. By means of manipulating jars and water, a definite quantity of water needed to be obtained. For example, A=21; B =127; C=3; Required to obtain: 100. Solution: 127-21-2(3)=100 (B-A-2C). The first few problems could be resolved using this formula (B-A-2C). After that, problems having two solutions were presented (B-A-2C) and a much simpler new one (e.g. A-C or A+C). Despite of the presence of a simpler solution, most participants from the experimental group tended to give the lengthier solution instead of the shorter one. For instance, instead of using jars A and C, most subjects from the experimental group preferred the previous method B-A-2C, whereas almost the entire control group used the simpler solution. However, when Luchins gave the experimental group subjects the warning, "don't be blind" over half of them used the simplest solution. The Einstellung effect was thus reduced among the experimental group. The water jars

experiment illustrates the concept of Einstellung. Most of the experimental subjects used a mechanized state of mind formed through previous experience; and yet, they would have been more efficient as they employed the direct method. Our purpose in this study is to consider mindfulness in relation to the Einstellung effect. Firstly, we will assess the Einstellung effect in participant through a series of problem solving and then measure their level of mindfulness through two questionnaires, the philadelphia mindfulness Scale and the Freiburg Mindfulness Inventory. Our Hypothesis is that mindful people will resolve logic problem mindfully, thus finding the easier option whereas non-minful people would be affected by the Einstellung effect and therefore not be able to find a easier solution to problem presented. The Philadelphia Mindfulness Scale (PHMLS) which assesses individual differences in the frequency of mindful states over time. It focuses on the presence or absence of attention to and awareness of what is happening in the present whereas its attitudinal components (e.g. acceptance) are excluded. It comprises of 20 item measure consisting of two sub-scales (acceptance and present moment awareness). Awareness refers to the ongoing monitoring of internal (e.g. bodily sensations, cognitions) and external experience (e.g., "I am aware of what thoughts are passing through my mind.") Acceptance, refers to an attitude of nonjudging or openness

about experience. (E.g. When I have a bad memory, I try to distract myself to make it go away.) The Freiburg mindfulness inventory (FMI) is a 30-item instrument designed to assess non-judgmental present moment observation and openness to negative experience in experienced meditators. Walach et al. developed a 14-item form of the FMI who cover all aspects of mindfulness for use in non-meditating samples. This version showed adequate to good internal consistency in several samples (Wallach et al., 2006).

Method Participants This study consisted of 30 participants, 14 males and 16 females who were chosen among friends and work colleagues. Participant age varied from 16 to 57 with a mean age for that sample of 43 years (SD=10.72 ). Four participants did not state their age and four did not state their ethnicity. Participants' self identified race was as follows: 1 Black British, 7 Black Caribbean, 9 Asian, 8 White British, 1 other. Another data set consisted of 50 participants from a previous study was added to data bringing total participants to 80. This new dataset consisted of 41 females and 38 males; 1 data was missing. Participants age varied from 16 to 57 with a mean

age of 35.99 (SD=11.11). Seven participants did not state their age and five did not state their ethnicity. Participants self identified race was as follows: 21 Black African, 7 Black British, 8 Black Caribean, 15 Asian, 18 White British, 5 White other and 1 Other. Design and Measures A Quasi-experiment design was used for this study; there was no random allocation to a group. The dependent variable was the correct or incorrect identification of solution from the water-jar problem. The independent variable had two level of mindfulness, high or low. Water-Jar Problem Luchins developed a method for problem-solving investigation, which he named Einstellung (Luchins 1942). According to him, if a tendency to repeat a habitually used method did develop, a change in response would be brought about if some factors to work against the habituation were employed (Luchin, 1942). In order to verify this, he used the water-jar experiment on various groups of subjects, children as well as adults. The study was very extensive. The first study involved college students and a control group (n=222) made out of students of a similar age and educational level but from a different college. Students were divided in three groups. The first group (DBB) was given a warning, on completion of problem six they had to write the words "Don't

be blind" in order to remember to be vigilant for the following problems. The second group were given no such warning, and constituted the plain group. The third group was not given any warning. Questions were divided in four groups; group 1 (C1C2) contained 2 problems (6 and 7) requiring a simpler solution. Group 2 (C3C4) contained two more problems with simpler solutions; both groups constituted the D-effect. Group 3 constituted the E-effect (Einstellung). Group 4 was the control group to whom no E- problems were given. For C1C2, a pure E effect of plain group as compared with control group was found. Every control group subject employed the D- and not the E-method. In the plain group, 3/4 or more of the subjects repeated the E-method. In the DBB group, the effect was smaller, but in spite of the warning, a considerable number on these subjects (1/3 to 2/3) were blind to the D method. For C3C4 they found significant increase in D solutions in both groups. Similar experiments were repeated with different groups of adults and children by Luchins with similar results. In this study Luchins demonstrated that a process of mechanised responses is present in people's behaviour. The Einstellung was to demonstrate this fact through a Water-Jar experiment. In this study, a similar experiment was undertaken in relation to mindfulness. A series of eight problem-solving were given to participants. Seven problems required a E-solution and one (problem 7) a D-solution.

Problem seven read as follow: Jar A-15, Jar B-39, Jar C-3 and Target-18. Solution, Fill Jar B using Jar A and Jar C, 15+3=18 or A+C.

Mindfulness 1 - Philadelphia Mindfulness Scale The first questionnaire is a bi-dimentional measure of mindfulness to assess its two key components, presentmoment awareness and acceptance. Cardaccio, Herbert, Forman et al. (2008) developed the Philadelphia Mindfulness Scale (PHMLS) to measure those components. Their research program aimed to explore a conceptualisation of mindfulness in clinical psychology. Their definition of mindfulness retains a similar construct to that of the Buddhist tradition. Mindfulness is often called the heart of Buddhist meditation (Tera, 1962). It refers to the ability to remember (e.g recall to mind things that were done long ago) while remaining alert and focus on one's bodily functions and feelings (Bhikkhu, T., 2002) According to kabat-Zinn, it is a purposeful sustained attention of the present moment in a non judgmental way and is achieved through meditation. Similarly for Cardaccio et al., present moment awareness and the way in which it is conducted, non judgmentally with an attitude of acceptance are the main elements of their measure of mindfulness but without the association of meditation.

Initially one hundred definitions of present-moment awareness and acceptance were provided by clinical students and the validity for each item was assessed by six expert judges and rated; 29 items for each dimension were retained. The 58-items measure was then completed by psychology students (n=204) using a 5 point-scale to indicate how frequently participants experienced each item. After further analysis on inter-item correlation, only 10 items from awareness and 10 items from acceptance were retained. A new sample was recruited in order to validate the revised 20items measure. Measures of internal consistency indicated reliability in both scale (awareness=.75, acceptance=.82). A final study was conduction with fifty-two clinical outpatients in order to assess the external validity of the PHMLS. Participants completed the same questionnaire measures as students in previous study. Reliability emerged as .66 (minimally acceptable) for the overall measure and .75 for each sub-scale. The present study used the PHMS as a measure of mindfulness. Ten of the statements were to measure participants present moment awareness with statements such as I am aware of what thoughts are passing through my mind or When I walk outside, I am aware of smells or how the air feels against my face. The other ten questions were to measure acceptance with statements such as I try to distract myself when I feel unpleasant emotions or I try to put my problems out of my mind.

Mindfulness 2 - Freiburg Mindfulness Inventory The Freiburg Mindfulness (FMI) was developed by Buchheld, Wallach et al. (2001). Mindfulness was conceptualised in line with Buddhist ideology as a moment-to-moment attentional, unbiased observation of any phenomenon and is developed through the practice of meditation; which in turn leads to enhanced insight. Such insight is characterised by increased differentiation of the self-concept, reduced emotional reactivity, and clearer perception of inner states, enhanced compassion, and acceptance both of human suffering and the impermanence of all things (Buchheld, 2001). Initially, seventy-three items characterising specific cognitive, affective and behavioural features of mindfulness were generated. Following was an evaluation by a panel of experts, most of whom were teachers of meditation, the number of items was reduced to thirty-eight. These items were then presented to mixed sex groups before (N=100) and after (N=93) attending meditation retreats. Participants were asked to complete questionnaire before and after retreat with an interval between initial and second completion of three to fourteen days depending upon the total length of the retreat. Internal consistency was 0.93 at T1 and 0.94 at T2 indicating good reliability. Average inter-item correlations were 0.32 (T1) and 0.33 (T2) which constitutes evidence of scale homogeneity.

Further psychometric analyses were undertaken at this point. First, items which correlated <0.40 with the total score were removed. Second, items showing zero, or near zero, variances were also removed, such items being poor at discriminating mindful participants from less mindful counterparts. The final scale comprised of thirty items. Cronbach alpha statistics revealed high internal consistency of the final version of the inventory for t1 and t2, 0.93 and 0.94, respectively. Four factors emerged at Time 1 accounting for 54% of the total variance. Factor 1 was named as Present-moment disidentifying attention and accounted for 35.2% of the overall variance. It aims to measure one's attention to the present moment experience in hand without being distracted (e.g. feelings, thoughts). It includes statements such as "I watch my thoughts without identifying with them". Factor 2 represented A non-judgemental, non-evaluative attitude toward self and others and accounted for 7.3% of the variance. It involves an unconditional acceptance of oneself (e.g. weakness, failure) and short-coming, which in turn give rise to a more tolerant and open attitude towards self and others. Hence enables people to treat human suffering with greater equanimity. It contained statements such as "I accept myself as I am". Factor 3 is labelled as Openness to negative mind states and accounts for 6.4% of the variance. It involves openness to exploring unpleasant or even painful mental states with provides an insight to human suffering. It contains statements such as "I see how I create my own suffering". Finally, Factor 4 was labelled as Process-oriented insightful understanding and accounted for 5% of the variance. It provides an insightful

understanding of experience at a more general level and contains statements such as "I notice that I don't have to react to whatever pops into my mind". A further study was undertaken by Walach, Buchheld and al (2006) to find out whether the FMI could be applied successfully to persons without any theoretical knowledge of mindfulness. The previous 30 items of the FMI were presented to a mixed group, participants in retreat (n=85), participants from the general population (n=85) and a clinical sample (n=117). After psychometric analysis, an initial six items were removed. Another ten items were removed after participants with no meditation background were analysed separately; leaving 14 items. Statistic reliability test revealed a high internal consistency (alpha=.86). The present study used the FMI as a one-dimensional measure of mindfulness for non meditators. The fourteen statements were to measure their general level of mindfulness with statements such as "I watch my feelings without getting lost in them" or "I sense my body, whether eating, cooking, cleaning or talking." Procedure The investigator started the session by explaining the purpose of the study; to investigate how different people set about solving problems. They were also advised that the two questionnaires were to measure their attention and awareness

to internal and external stimuli. The participants received a consent form which they signed and returned to investigator. They then received the problem task which was followed by the two questionnaires. The problem solving task read as follows: "In each of the problems below you will be presented with three empty jars (A, B and C) which are capable of containing different amounts of water. Your task is to work out the most efficient way of achieving a target amount of water by using the given jars." (Appendix A contains a summary of problems presented). Then followed two examples; the first one began as follow: Given the following empty jars, please obtain the required amount of water: Jar A20, Jar B-100, Jar C-15 and Target-65. Answer: Fill Jar B. From this, fill Jar A and then Jar C. This will leave 65 in Jar B as required. Thus, the solution is B - A - C. The second example, Jar A-42, Jar B-100, Jar C-6 and Target-46. Answer: Fill Jar B. From this, fill Jar A. This leaves 58 in Jar B. Next, fill Jar C twice (from jar B). This will leave 46 in jar B as required. Thus, the solution is B - A - 2C. At this point, questions from participants were answered; they then proceeded with the other problems. Next was the first questionnaire, the Freiburg Mindfuness Inventory. Each statement was a rated by participants using a four point response scale (1=rarely, 2=occasionally, 3=fairly often, 4=Almost always). Then followed the Philadelphia Mindfulness Scale. Again, items were rated by participants, this time using a 5 point response scale (1=never, 2=rarely, 3=sometimes, 4=often,

5=very often). Participants were instructed to indicate how frequently each item applied to them by putting a circle around the appropriate number. The instruction also emphasized that there were no right or wrong answers. On completion of the questionnaire, participants were thanked for their participation, debriefed and dismissed. Row data were obtained and analysed using the Statistical package for Social Scientists (PASW Statistic version 18.). Statements 13 of the Freiburg Mindfuness Inventory (I am impatient with myself and with others.) needed reverse scoring. Also, from the Philadelphia Mindfulness Scale, statements 2, 4, 6, 8, 10, 12, 14, 16, 18 and 20 needed reverse scoring. Data were then added to an existing database from a previous study provided by supervisor and again analysed using PASW Statistic version 18. Ethics The purpose of the study was explained to participants. They were told about confidentiality of their data: their responses would be treated confidentially. They were informed that they were free to withdraw from the study at any time without disadvantage to themselves and without being obliged to give any reason. Results

A first analysis of the data (n=30) was undertaken. The first set of data was tested for reliability; internal consistency for FMI, Awareness and Acceptance were respectively, .80, .78 and .82 indicating a good reliability. A 2x2 was carried out to discover whether there was a significant relationship between the scores obtained from the Einstellung and the level of mindfulness from the Freiburg Inventory scale questionnaire, and the two sub-scales of the PHMLS. Table below is a summary of result for Chi Square test: Freiburg Awareness Acceptance High Low High Low High Low No*

15 12 15 12 14 13 Yes* 1 2 0 3 1 2 Total 16 14 15 15

15 15 .54 3.33 .37 P .46 .68 .54 Df 1 1 1 *Yes/No refers to number of participants who saw/did not see shortcut (N=30) Einstellung and Freiburg

15 subjects scored high in mindfulness and 12 subjects scored low. From those who scored high, 1 subject used the simpler solution and 2 from the low scorers. This represents 6.2% of participants high in mindfulness as opposed to 14.3% of participants low in mindfulness. Our hypothesis was that people high in mindfulness would find the easier solution to problem seven. In contrast, people low in mindfulness would not. These results do not support the hypothesis. Furthermore, a pure E-effect was found, with 27 subjects (90%) using the E-method; a similar result to that of Luchins was obtained. The value of .54 had an associated probability value of p=.46, n.s., df=1, showing that such association is very unlikely. Einstellung and Awareness 15 subjects scored high in mindfulness and 12 subjects scored low. From those who scored high, no subject used the simpler solution and 3 from the low scorers. This represents none of participants high in mindfulness as opposed to 20% of participants low in mindfulness. These results do not support the hypothesis. Furthermore, a pure E-effect was found, with 27 subjects (90%) using the E-method; a similar result to that of Luchins was obtained. The value of 3.33 had an associated probability value of p=.068, n.s., df=1, showing that such association is unlikely.

Einstellung and Acceptance 14 subjects scored high in mindfulness and 13 subjects scored low. From those who scored high, 1 subject used the simpler solution and 2 from the low scorers. This represents 6.7% of participants high in mindfulness as opposed to 15.4% of participants low in mindfulness. These results does not support the hypothesis. Furthermore, a pure E-effect was found, with 27 subjects (90%) using the E-method; a similar result to that of Luchins was obtained. The value of .37 had an associated probability value of p=.54, n.s., df=1, showing that such association is very unlikely. After the scores from the fifty participants were added to score from present study, a second analysis of the data was undertaken. Participants were classified as high or low on mindfulness according to their score (50% cut off was applied). For FMI, scores above 3 were considered to be high in mindfulness; for Awareness, scores above 3.75 were high and for Acceptance, scores above 2.65 were high. The results obtained are shown in the table below. Freiburg Awareness

Acceptance

High Low High Low High Low No* 35 31 33 33 30 36 Yes* 3 11

6 8 9 5 Total 38 42 39 41 39 41 4.62 .24 1.64 P .032 .63

.20 Df 1 1 1 *Yes/No refers to number of participants who saw/did not see shortcut (N=80) Einstellung and Freiburg 35 subjects scored high in mindfulness and 31 subjects scored low. From those who scored high, 3 subject used the simpler solution and 11 from the low scorers. This represents 7.9% of participants high in mindfulness as opposed to 26.2% of participants low in mindfulness. These results doe not support the hypothesis. Furthermore, a pure E-effect was found, with 66 subjects (82.5%) using the E-method; a similar result to that of Luchins was obtained. The value of 4.62 had an associated probability value of p=.032, df=1, showing a significant relationship between the Einstellung and the FMI Einstellung and Awareness

33 subjects scored high in mindfulness and 33 subjects scored low. From those who scored high, 6 subject used the simpler solution and 8 from the low scorers. This represents 15.4% of participants high in mindfulness as opposed to 19.5% of participants low in mindfulness. These results does not support the hypothesis. Furthermore, a pure E-effect was found, with 66 subjects (82.5%) using the E-method; a similar result to that of Luchins was obtained. The value of .24 had an associated probability value of p=.63, n.s., df=1, showing that such association is unlikely. Einstellung and Acceptance 30 subjects scored high in mindfulness and 36 subjects scored low. From those who scored high, 9 subjects used the simpler solution and 5 from the low scorers. This represents 23.1% of participants high in mindfulness as opposed to 12.2% of participants low in mindfulness. These results supports the hypothesis. Furthermore, a pure E-effect was found, with 66 subjects (82.5%) using the E-method; a similar result to that of Luchins was obtained. The value of 1.64 had an associated probability value of p=.20, n.s., df=1, showing that such association is very unlikely.

Finally, significant relationships were found between FMI, Acceptance and Awareness. A negative association between acceptance and awareness was found (r=-.46, p<.001). A relationship between FMI, Awareness and Acceptance was also found (r=.30, p=0.003); and a negative association was found between FMI and Acceptance (r=-.255, p=.011). Discussion The word mindfulness has been defined in modern psychology as a moment to moment awareness in a non judgemental way (kabat Zinn, 2003). Mindfulness has been used in connection to meditation and also extended to non meditators (Walach, Buchheld and al (2006). Cardaccio and al. found a bi-dimentional measure of mindfulness which could according to them be measured by its key components Awareness of present moment and Acceptance; whereas Wallach and al. found one dimensional measure to mindfulness. Different meditation exercises have been designed to help develop mindfulness skill (Kabat-Zinn, 1990, 1994). Those exercises according to kabat-Zinn (1990) can provide a refuge of sanity and stability that can be used to restore balance and perspective. Mindfulness has been found effective in the treatment of numerous behavioural and mental problems (e. g. anxiety, depression). The present study was to consider mindfulness in relation to the Einstellung effect. It was hypothesised that people high in mindfulness would find a easier solution to the problems that were presented to them whereas people low in mindfulness would not. The present

study shown a very large effect between the Einstellung and mindfulness. These results confirm Luchins findings in regard to a process of mechanisation occurring in people's behaviour. However, the study did not provide the results expected. A first analysis of the data for the smaller sample did not support the hypothesis. No relation between Eintellung and FMI or Eintellung and PHMLS was found. After the other dataset was added, a very similar result was found. A very large E-effect, but no relation between Eintellung and Attention or with Acceptance. There was a association between Einstellung and Freiburg, however, but subjects low in mindfulness found the simpler solution, these results did not support the hypothesis. In his experiment Cardaccio found no correlation between awareness and acceptance, indicating that they were independent from each other. The results from this study shows these two variables as being negatively related, indicating the more participants felt aware the worst their acceptance. Cardaccio found that the PHLMS dimensions were uncorrelated indicating that acceptance and awareness were separate components of mindfulness and could be explored individually; the present results indicate in contrary a inter-relationship between the two components and suggest awareness and acceptance as not being a measurement of mindfulness but of something else. These results can be explained by the conceptualisation of mindfulness, the measures that were used or the methodology used. Conceptualisation of mindfulness

As stated previously, mindfulness is rooted in buddhists' practices. The essence of Buddha's teaching relies on four noble truths: 1) All existence is suffering. 2) Suffering arises from desire or craving. 3) Cessation of desire means the end of suffering. 4) Cessation of desire is achieved by following the Eight-fold path, controlling one's conduct, thinking and belief (Rhys, 1881). The practice of these four noble truths is the mean by which an individual can end ignorance and suffering, thus reaching his ultimate goal or enlightenment (Nirvana) through meditation. For Buddhists', mindfulness is more than a meditative practice, it is a way of cultivating detachment resulting from a different outlook on life and reality. Similarly, Kabat-Zinn (1990) refers to mindfulness as a key component to meditation. According to him, it requires a focus attention toward a single objet or phenomenon, such as one's breath, sensation, feeling, thought or memory. This type of mindfulness lead to acceptance and therefore promote change. Mindfulness reflect what is happening in the present moment. It is the ability of our mind to pay deliberate attention in a particular way, to the present moment and to do so in a non-jugementtal way (Kabat-Zinn, 2003). For Buddhists, the ability to access the present moment relies upon an intention to attend to what is happening now. It is from meditation that the mind can be train into looking carefully and deeply at what is unfolding in the immediate present moment, thus developing mindfulness. Also, by paying attention to our thoughts, feelings and sensation as they arise, in a non-judgemental way, one become more aware

of his thoughts, feelings and emotions objectively and accept them for what they are. In western psychology two components are considered to be fundamental to the concept of mindfulness, awareness and attention. Awareness referred to a focused and sustained attention to thoughts and feelings in the moment (Bishop et al, 2004). It is not the suppression of thoughts; rather, all thoughts are considered like a object of observation, not a distraction. For Bishop et al., it is a metacognitive process (attention, self-regulation). Acceptance is defined as being experientially open to the reality of the present moment which involves a conscious decision to allow current thoughts, feelings and sensations (Bishop et al, 2004). Acceptance to mental or physical suffering isn't a normal reaction for non meditators. In effect, a mindset of acceptance which allows individuals to let go of their frustration and disappointment, stress, anxiety, regrets and false hopes seems far from everyday reality where instead people want to be in control of their own life.

All suggest that mindfulness should be practiced with an attitude of nonjudgmental acceptance.baer Several authors have noted that the practice of mindfulness

may lead to changes in thought patterns, or in attitudes about ones thoughts. For example, Kabat-Zinn (1982, 1990) suggests that nonjudgmental observation of pain and anxiety-related thoughts may lead to the understanding that they are just thoughts,rather than reections of truth or reality, and do not necessitate escape or avoidance behavior. Similarly, Linehan (1993a, 1993b) notes that observing ones thoughts and feelings and applying descriptive labels to them encourages the understanding that they are not always accurate reections of reality
Suffering is an inevitable part of the human experience. As we move through life, we make mistakes, we make enemies, and we experience some form of emotional pain. Sometimes pain just happens for no discernible reason. And the funny thing is this prayer, this desire to be free of it is one of the sources of our suffering. The greater part of our sorrows are caused only by our own thoughts, they are made worse by our mental resistance to it. The acceptance of emotional suffering that is the paradox that is when we can transcend suffering.One of the most ironic things about suffering. Resistance to suffering, what weve been conditioned to do our entire lives, is the one thing that makes it worse. . But in that acceptance something is already beginning to transform.Perhaps the most

primeval and naive reaction to suffering is to think of it as punishment. Cultures and religions around the world abound with examples of the belief that suffering is a punishment exacted by the gods.

At root, the word suffering means enduring pain or distress, sustaining loss or damage, being subject to disability or sickness, and ultimately submitting to death. It comes in all shapes. Daily nuisances frustrate us. Repeated failures discourage us. Bills we cannot pay pressure us. A disintegrating relationship racks us. Depression defeats us. Violence wounds us or harms a loved one. Illness ravages us or overtakes a family member. Suffering afflicts everybody.
Acceptance is a mindset . Acceptance brings peace. Acceptance is the practice of recognizing the limits of your control. Acceptance is a straightforward concept yet a difficult practice. is a mindset which allows you to let go of frustration and disappointment, stress and anxiety, regret and false hopes. Acceptance brings peace. Acceptance is the practice of recognizing the limits of your control.

Buddhist practice is based on the four foundations of mindfulness (Satipatthana Sutta, Treasure of the Dhamma, 1994, p. 277). this means developing continuous awareness of the (1) body (e.g., posture, breath), (2) feelings (whether pleasant, unpleasant or neutral), (3) mind (thoughts, emotions, intentions, volitions, etc.), and (4) mental objects (mental phenomena relevant to awakening, such as the seven factors of enlightenment and the five hindrances to meditation). According to the Buddha, if we are mindful of each phenomenon as it arises, we can learn to differentiate, for example, between the injured arm and its damaged condition (body), the unpleasant nature of the associated pain (feelings), the anger and annoyance at the perpetrator (mind), and the way pain affects our ability to achieve meditative concentration (mental objects).. On the other hand, if a person does not differentiate between these different experiences, then suffering arises, which is pain multiplied by all the extraneous additions. In short, mindfulness increases the individual's awareness of the circuitous nature of the mind expounded by the Buddha in the idea of dependent origination, of how one thing leads to another, and enables us to learn to separate our responses and feelings about the situation from the situation itself.

Why does mindfulness occupy such a central position in the Buddha's teachings? The Buddha has repeatedly advised people to accept things only when they have experienced them for themselves. Insight meditation, especially mindfulness, gives the practioner a method and the internal resources to do this... Mindfulness allows the meditator to freely observe and experience what unfolds without needing to change or justify it. In this way, we gain insight into the true nature of things. Through bare attention, we learn to see things as they really are, without the leveling effect of subjective judgments and preconceptions... Mindfulness brings the meditator into direct confrontation with the continual presence of change and impermanence in a profound way. During meditation, when we experience within ourselves how everything is constantly changing, "rising and falling", and how no phenomenon, whether mental or physical stays the same for two moments, we gain insight into impermanence. This insight helps us to appreciate that change is in the nature of things and that clinging to anything that possesses such a characteristic will inevitably lead to suffering (dukkha). The Buddha advocates paying bare attention to our thoughts, feelings, and sensations as they arise, without falling into the habitual tendency of judging or criticizing them. The idea behind mindfulness is to become continually aware of and to "name" our thoughts, feelings, and emotions objectively and accept them fully for what they are. In acquiring this awareness and understanding, the person develops the freedom to break the hold of compulsive habits. The first and foremost item on the Buddhist agenda for healing not necessarily in its textual formulation but certainly in its practical application is mindfulness. Since the entirety of our virtual world is being constructed in the present moment, it is crucial to learn to pay attention to this moment. Paying attention sounds simple; one might think we do it all the time, but we actually pay attention very little to

what is going on in our present experience. The human mind is constantly swinging into the future and the past, and like a pendulum it passes through the present moment barely enough for us to keep our bearings... The Buddhists are not saying that we should cut off our sensitivity to the full range of experience and live ordinary life in some sort of eternal present. But in order to get beyond some of the embedded habits of the mind, in order to get free of some of the distortions and confusions to which we are subject, we need to train ourselves to attend very carefully and very deliberately to the process by which we construct past and future experience in the present moment. And this is largely what mindfulness practice is all about. It is accessing the present moment, and it involves cultivating the intention to attend to what is happening right now. Left to its own inclinations, the mind would much rather weave its way through some thought pattern that makes us feel good about ourselves, and lead us away from any kind of insight that might threaten our ideas about ourselves... The mind needs to be carefully and gently encouraged through constant practice to look carefully and deeply at what is unfolding in the immediately present moment. One can do this while driving a car, during a meditation retreat, or it can be done sitting here in this very moment: by simply attending carefully to what arises and passes away in experience.
Mindfulness reflects only what is happening in the present moment. It is the ability of our mind to pay deliberate attention, in a particular way, to the present moment, and to do so in a non-judgemental way.The concept of mindfulness has its origins in many cultural and philosophical traditions, which recognised that these moments of unfocused awareness contain a very deep kind of knowing. In modern psychological practice, mindfulness techniques are being used as a powerful tool to reduce our stress levels and heal our psyches.

We can cultivate mindfulness using a variety of techniques, including yoga, mindful walking, mindful breathing, listening to music (music therapy) or spending time outdoors (ecotherapy), all of which have a meditative component. It is important to distinguish mindful meditation from concentration meditation, which entails restricting the focus of our attention to a single stimulus, such as a word, object or thought. If our attention wanders, it is redirected back to that anchor. No attention is paid to the nature of the distraction. In contrast, mindfulness meditation involves observation of constantly changing internal and external stimuli as they arise. Rather than shutting out the world, mindfulness meditation entails practicing being receptive to any and all stimulation that may arise. Mindfulness training can help us gain greater awareness of many aspects of our personal beings, rather than simply paying attention to those that seem most emotionally pressing. Enhanced awareness leads to an increased sense of mastery over mental processes. This improves our mood and lowers the likelihood that we will brood on our past failures, which can lead to loss of confidence in our health-related choices.

1-in a context of meditation - just like PMHLS whereas a non meditators developed. Rather, it is a coherent phenomenological description of the nature of mind, emotion, and su ering and its potential release, based on highly rened practices aimed at systematically training and cultivating various aspects of mind and heart via the

faculty of mindful attention (the words for mind and heart are the same in Asian languages;thus mindfulnessincludes an a ectionate, compassionate quality within the attending, a sense of openhearted, friendly presence and interest). And mindfulness, it should also be noted, being about attention, is also of necessity universal. There is nothing particularly Buddhist about it. We are all mindful to one degree or another, moment by moment. It is an inherent human capacity. The contribution of the Buddhist traditions has been in part to emphasize simple and e ective ways to cultivate and rene this capacity and bring it to all aspects of life. In this regard, mindfulness certainly received its most explicit and systematic articulation and development within the Buddhist tradition over the past 2,500 years, although its essence lies at the heart of other ancient and contemporary traditions and teachings as well, approaches that can be of great value in rening ones own practice, insight, and teaching as through participation in periodic teacher-led, intensive meditation retreats, which can last from a weekend to 3 months or more

The name Buddhism comes from the word 'budhi' which means 'to wake up' and thus Buddhism is the philosophy of awakening. Until a hundred years ago Buddhism was mainly an Asian philosophy but increasingly it is gaining adherents in Europe, Australia and America. Buddhism teaches that we should try to develop our intellectual capacity to the fullest so that we can understand clearly. It also teaches us to develop love and kindness so that we can be like a true friend to all beings. So Buddhism is a philosophy but not just a philosophy. It is the supreme philosophy. All of the many teachings of the Buddha centre on the Four Noble Truths, just as the rim and spokes of a wheel centres on the hub. They are called 'Four' because there are four of them. They are called 'Noble' because they ennoble one who understands them and they are called 'Truths' because, corresponding with reality, they are true The socialpsychological applications are taught to increase learning and creativity, whereas the clinical conceptualization of mindfulness has generally been applied to help individuals cope with

unpleasant or distressing experiences. Lastly, the socialpsychological perspective does not include the component of non-judgment emphasized in clinical perspective.