Introduction to Mindfulness_349810_bookemon_ebook.pdf Coaching and Practising Mindfulness | Page 26

attention to the breath or external sights and sounds (samatha). We
can also add some lovingkindness (metta) to our experience to reestablish a measure of calmness. When we feel more stable, we can
open up the field of awareness again to observe how the trauma
memories are experienced in the mind and body (vipassana). In other
words, the three skills—concentration, mindfulness, and
lovingkindness—can be selectively emphasized in meditation and
daily life to reduce suffering and increase happiness.
Common Usage: To make matters even more confusing, the general
public in Western culture uses the term “mindfulness” loosely to refer
to every variety of formal and informal secular Buddhist practice.
Under this label, we not only have the different meditation skills just
mentioned—lovingkindness, concentration, and mindfulness or
insight—but also visualization techniques and innumerable, informal
meditation strategies to deal with everyday life. Visualization
meditations include practices that cultivate equanimity, such as
imagining oneself as a solid mountain unaffected by the wind and
weather, or as a deep pond unperturbed by the waves.
As mindfulness is incorporated into diverse fields such as health care,
education, and business, the term will probably continue to accrue an
increasing array of meanings. Within clinical psychology,
“mindfulness” is already used interchangeably with “acceptance” to
describe the third wave of behavioral treatments. In the field of
education, Ellen Langer (1989) describes “mindfulness” as a cognitive
process that implies openness, curiosity, and awareness of more than
one perspective. In the business world, Richard Boyatzis and Annie
McKee (2005) encourage “mindfulness practice” to “observe
emotional reality” (p.124) in an organization and “avoid narrow focus
and constant multitasking” (p.131).

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