book:positive_computing:9_mindfulness
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| The scientific evidence for the positive impact of mindfulness on wellbeing has been accumulating within neuroscience as well as within psychology and psychiatry. In this chapter, we look at some of the literature in each of these fields and present examples of the kinds of traditional and technology-based strategies already in place for developing mindfulness. We also look at some of the latest technologies emerging to support mindfulness practice. But, first, the requisite foray into the workings of the mind or how, from our thoughts to our brainwaves, we change measurably as a result of sustained mindful attention. | The scientific evidence for the positive impact of mindfulness on wellbeing has been accumulating within neuroscience as well as within psychology and psychiatry. In this chapter, we look at some of the literature in each of these fields and present examples of the kinds of traditional and technology-based strategies already in place for developing mindfulness. We also look at some of the latest technologies emerging to support mindfulness practice. But, first, the requisite foray into the workings of the mind or how, from our thoughts to our brainwaves, we change measurably as a result of sustained mindful attention. | ||
| - | The Psychology of Mindfulness | + | ===== The Psychology of Mindfulness |
| - | Awareness and Attention | + | ==== Awareness and Attention |
| Prominent Zen teacher and author Thich Nhat Hanh (2008) describes mindfulness as " | Prominent Zen teacher and author Thich Nhat Hanh (2008) describes mindfulness as " | ||
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| Awareness is the component that continuously monitors the inner and outer world. It is what feeds that which Daniel Kahneman (2013) has called " | Awareness is the component that continuously monitors the inner and outer world. It is what feeds that which Daniel Kahneman (2013) has called " | ||
| - | Mindfulness as Nonjudgmental Attention | + | ==== Mindfulness as Nonjudgmental Attention |
| Mindfulness is distinct from the retrospective reflective processes discussed in the previous chapter in at least two ways. First, rather than being a mental account or an analysis of experience, mindfulness is a nonreflective and nonjudgmental observation of it. Mindfulness practice specifically avoids evaluation, opinion construction, | Mindfulness is distinct from the retrospective reflective processes discussed in the previous chapter in at least two ways. First, rather than being a mental account or an analysis of experience, mindfulness is a nonreflective and nonjudgmental observation of it. Mindfulness practice specifically avoids evaluation, opinion construction, | ||
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| This relinquishing of judgment is also a key difference between mindfulness and CBT. CBT encourages the labeling of negative thoughts and feelings, for example, as " | This relinquishing of judgment is also a key difference between mindfulness and CBT. CBT encourages the labeling of negative thoughts and feelings, for example, as " | ||
| - | Mindfulness: | + | ==== Mindfulness: |
| Brown and Ryan argue that some people may have a disposition (i.e., trait) toward being more mindful, and so they have explored mindfulness as a naturally occurring attribute. Their research has shown that mindfulness as a trait has a positive effect on self-regulated activity and on wellbeing (Brown & Ryan, 2003; Brown, Ryan, & Creswell, 2007). However, they have also studied mindfulness as a state that can occur as a result of training, and their research has found that, independent of disposition, | Brown and Ryan argue that some people may have a disposition (i.e., trait) toward being more mindful, and so they have explored mindfulness as a naturally occurring attribute. Their research has shown that mindfulness as a trait has a positive effect on self-regulated activity and on wellbeing (Brown & Ryan, 2003; Brown, Ryan, & Creswell, 2007). However, they have also studied mindfulness as a state that can occur as a result of training, and their research has found that, independent of disposition, | ||
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| Research on mindfulness states, the success of programs such as MBSR, and the ancient history of Buddhist practice give ample evidence that mindfulness can be developed with practice, and therefore we can infer that there is potential for technology to be involved in this practice, be it as direct guidance or as peripheral support. But before we get to that, it is worth peeking into the world of the neuroscientist in order to discover how mindfulness physically changes our brain structures and their activity. | Research on mindfulness states, the success of programs such as MBSR, and the ancient history of Buddhist practice give ample evidence that mindfulness can be developed with practice, and therefore we can infer that there is potential for technology to be involved in this practice, be it as direct guidance or as peripheral support. But before we get to that, it is worth peeking into the world of the neuroscientist in order to discover how mindfulness physically changes our brain structures and their activity. | ||
| - | The Neuroscience of Mindfulness | + | ===== The Neuroscience of Mindfulness |
| Sitting in the confines of his plastic cave, the monk enters a state of deep, spacious awareness. Ready to detect any change in his brainwaves are the 24 electrodes pasted to his conveniently shaven head, and the fMRI machine -- the cave within which he sits -- is sending data on cerebral blood flow to the group of eager scientists behind the glass. Ancient in its origins, meditation is by far the oldest systematic practice for developing mindfulness that exists. Newfangled as mindfulness practice may sound to some, humans were training in it long before they were writing on paper. The practice has survived 2,000 years of human history, and modern-day Buddhist monks continue to engage in and teach these same practices around the globe. Happily, these same monks are also amenable to satisfying the empirical curiosity of neuroscientists, | Sitting in the confines of his plastic cave, the monk enters a state of deep, spacious awareness. Ready to detect any change in his brainwaves are the 24 electrodes pasted to his conveniently shaven head, and the fMRI machine -- the cave within which he sits -- is sending data on cerebral blood flow to the group of eager scientists behind the glass. Ancient in its origins, meditation is by far the oldest systematic practice for developing mindfulness that exists. Newfangled as mindfulness practice may sound to some, humans were training in it long before they were writing on paper. The practice has survived 2,000 years of human history, and modern-day Buddhist monks continue to engage in and teach these same practices around the globe. Happily, these same monks are also amenable to satisfying the empirical curiosity of neuroscientists, | ||
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| One surprising finding, with implications for those seeking to measure levels of mindfulness physiologically, | One surprising finding, with implications for those seeking to measure levels of mindfulness physiologically, | ||
| - | Measuring Mindfulness | + | ===== Measuring Mindfulness |
| We can now use EEG and even brain imaging to detect and study mindfulness states, but the simplest, most widely used and thoroughly validated ways to measure mindfulness as both a state and trait are self-report instruments and established mindfulness scales developed by various research groups, each with a slightly different focus. | We can now use EEG and even brain imaging to detect and study mindfulness states, but the simplest, most widely used and thoroughly validated ways to measure mindfulness as both a state and trait are self-report instruments and established mindfulness scales developed by various research groups, each with a slightly different focus. | ||
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| Fortunately, | Fortunately, | ||
| - | Measuring the Impact of Mindfulness on Wellbeing | + | ==== Measuring the Impact of Mindfulness on Wellbeing |
| The end goal for any effort in cultivating mindfulness is to foster wellbeing (whether by reducing the experience of pain, preventing depression, treating anxiety, or something else.) In order to measure the link between mindfulness and wellbeing, Brown & Ryan (2003) have used a combination of scales across several studies, including the CES-D Scale and the Beck Depression Inventory (for depression); | The end goal for any effort in cultivating mindfulness is to foster wellbeing (whether by reducing the experience of pain, preventing depression, treating anxiety, or something else.) In order to measure the link between mindfulness and wellbeing, Brown & Ryan (2003) have used a combination of scales across several studies, including the CES-D Scale and the Beck Depression Inventory (for depression); | ||
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| The abundance of research evidence for the wellbeing benefits of mindfulness gives us plenty of reason to support it in the context of positive computing. However, how do we approach supporting users with a factor so subjective and internally experienced? | The abundance of research evidence for the wellbeing benefits of mindfulness gives us plenty of reason to support it in the context of positive computing. However, how do we approach supporting users with a factor so subjective and internally experienced? | ||
| - | Strategies and Interventions for Fostering Mindfulness | + | ===== Strategies and Interventions for Fostering Mindfulness |
| - | Mindfulness Training and Meditation | + | ==== Mindfulness Training and Meditation |
| Jon Kabat-Zinn' | Jon Kabat-Zinn' | ||
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| Although most modern technology trains us in splitting attention, there are a number of initiatives, | Although most modern technology trains us in splitting attention, there are a number of initiatives, | ||
| - | Strategies in Education | + | ==== Strategies in Education |
| Despite the fact that William James had already espoused the value of mindfulness training for education back in the nineteenth century, we are only now beginning to see this training find its way into the curriculum. Politicians, | Despite the fact that William James had already espoused the value of mindfulness training for education back in the nineteenth century, we are only now beginning to see this training find its way into the curriculum. Politicians, | ||
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| Integrating mindfulness training programs or other mindfulness interventions into people' | Integrating mindfulness training programs or other mindfulness interventions into people' | ||
| - | Biofeedback Interventions | + | ==== Biofeedback Interventions |
| As mentioned earlier, there are measurable correlations between mindfulness states and various physiological signals (Chiesa & Serretti, 2010; Lutz et al., 2006), and although these signals are useful for research, some researchers have gone further to ask how they might be used as feedback for mindfulness training. Biofeedback systems record physiological signals and feed them back to the user as sound or visual stimuli in real time. The signals may include a variety of inputs from EEG and electrocardiogram to heart rate or breathing patterns. By receiving this synced real-time feedback, a participant can learn to change a detected physiological factor, for example, via operant conditioning (with a subtle reward system). | As mentioned earlier, there are measurable correlations between mindfulness states and various physiological signals (Chiesa & Serretti, 2010; Lutz et al., 2006), and although these signals are useful for research, some researchers have gone further to ask how they might be used as feedback for mindfulness training. Biofeedback systems record physiological signals and feed them back to the user as sound or visual stimuli in real time. The signals may include a variety of inputs from EEG and electrocardiogram to heart rate or breathing patterns. By receiving this synced real-time feedback, a participant can learn to change a detected physiological factor, for example, via operant conditioning (with a subtle reward system). | ||
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| Although the price, size, and accessibility of biofeedback sensors and systems have been plummeting over the past few years, most experimental systems remain fairly intrusive or expensive or both. An alternative approach comprises a challenge to positive computing: How can mindfulness states and training be effectively supported by common digital technologies? | Although the price, size, and accessibility of biofeedback sensors and systems have been plummeting over the past few years, most experimental systems remain fairly intrusive or expensive or both. An alternative approach comprises a challenge to positive computing: How can mindfulness states and training be effectively supported by common digital technologies? | ||
| - | Digital Technology for Mindfulness | + | ===== Digital Technology for Mindfulness |
| From melting into an embodied symphonic experience to following the reassuring guidance of a soft voice recording or even sharing your efforts with friends, the examples of technology-mediated support for mindfulness, | From melting into an embodied symphonic experience to following the reassuring guidance of a soft voice recording or even sharing your efforts with friends, the examples of technology-mediated support for mindfulness, | ||
| - | Guided Sessions | + | ==== Guided Sessions |
| Smiling Mind is a collection of mindfulness-training activities delivered over the Internet and via mobile app. Like other audio-instruction-based courses, it provides a series of guided meditation recordings. It differentiates itself, however, by providing these recordings in the context of tailored training curricula. Smiling Mind provides content targeted to various contexts (e.g., a curriculum program aimed at school-age children and a corporate training program for adults). For each of the programs, the focus has been on developing a high-quality curriculum and set of materials. | Smiling Mind is a collection of mindfulness-training activities delivered over the Internet and via mobile app. Like other audio-instruction-based courses, it provides a series of guided meditation recordings. It differentiates itself, however, by providing these recordings in the context of tailored training curricula. Smiling Mind provides content targeted to various contexts (e.g., a curriculum program aimed at school-age children and a corporate training program for adults). For each of the programs, the focus has been on developing a high-quality curriculum and set of materials. | ||
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| Other examples of guided support have specifically targeted stress in the workplace. Mark Williams and his group at the University of Oxford (Krusche, Cyhlarova, King, & Williams, 2012) evaluated a set of modules from the MBSR and MBCT programs delivered over six weeks. The Perceived Stress Scale (Cohen, Kamarck, & Mermelstein, | Other examples of guided support have specifically targeted stress in the workplace. Mark Williams and his group at the University of Oxford (Krusche, Cyhlarova, King, & Williams, 2012) evaluated a set of modules from the MBSR and MBCT programs delivered over six weeks. The Perceived Stress Scale (Cohen, Kamarck, & Mermelstein, | ||
| - | Social Features in Mindfulness Training | + | ==== Social Features in Mindfulness Training |
| Projects such as Mindfulnets5 distinguish themselves by adding social networking features that allow users to share their ongoing experience with others. The user fills out two questionnaires, | Projects such as Mindfulnets5 distinguish themselves by adding social networking features that allow users to share their ongoing experience with others. The user fills out two questionnaires, | ||
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| More research is currently needed before we can understand if social interaction and sharing are beneficial to mindfulness practice and interventions, | More research is currently needed before we can understand if social interaction and sharing are beneficial to mindfulness practice and interventions, | ||
| - | Embodied Experience | + | ==== Embodied Experience |
| Very few have explored embodied experiences for supporting mindfulness, | Very few have explored embodied experiences for supporting mindfulness, | ||
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| From light-up floors to shaking forks, we're clearly only seeing the very tip of the iceberg when it comes to how embodiment might be employed to support mindful attention during meditation and daily activity. It will be a while yet before we can come to know what is genuinely effective and what is obstructive or merely superfluous to such endeavors, and we can expect there to be differences across contexts, levels of experience, and possibly cultures. At any rate, embodiment research will be an interesting space to watch (and sample) as future developments arise. | From light-up floors to shaking forks, we're clearly only seeing the very tip of the iceberg when it comes to how embodiment might be employed to support mindful attention during meditation and daily activity. It will be a while yet before we can come to know what is genuinely effective and what is obstructive or merely superfluous to such endeavors, and we can expect there to be differences across contexts, levels of experience, and possibly cultures. At any rate, embodiment research will be an interesting space to watch (and sample) as future developments arise. | ||
| - | Games for Mindfulness? | + | ==== Games for Mindfulness? |
| Although there are websites eager to suggest that common videogames train us in mindfulness, | Although there are websites eager to suggest that common videogames train us in mindfulness, | ||
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| Games+Learning+Society (GLS), a group of researchers and developers based in Madison, Wisconsin, is working on games specifically designed to provide practice in aspects of mindfulness and other wellbeing-related skills. One of these games, called Tenacity, requires the player to tap an iPad once for each breath and twice for each fifth breath through increasing levels of distracting difficulty. Researchers at GLS, who include neuroscientists such as Richard Davidson, study the psychological effects of videogames using a combination of behavioral, structural, and fMRI-based measures -- an approach that is sure to reveal important insights for positive computing designers. | Games+Learning+Society (GLS), a group of researchers and developers based in Madison, Wisconsin, is working on games specifically designed to provide practice in aspects of mindfulness and other wellbeing-related skills. One of these games, called Tenacity, requires the player to tap an iPad once for each breath and twice for each fifth breath through increasing levels of distracting difficulty. Researchers at GLS, who include neuroscientists such as Richard Davidson, study the psychological effects of videogames using a combination of behavioral, structural, and fMRI-based measures -- an approach that is sure to reveal important insights for positive computing designers. | ||
| - | Design Implications | + | ===== Design Implications |
| - | Distraction versus Guidance | + | |
| + | ==== Distraction versus Guidance | ||
| In Japanese monasteries, | In Japanese monasteries, | ||
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| By minimalism we also mean subtlety. You might say the Zen master' | By minimalism we also mean subtlety. You might say the Zen master' | ||
| - | Using Aural and Haptic Feedback | + | ==== Using Aural and Haptic Feedback |
| The bell and stick go back centuries as effective tools for supporting mindfulness and meditation. In modern terms, they might be described as tools for aural and haptic feedback. Another form of haptic feedback is seen in a common meditation posture that requires holding the hands in the lap with thumbs almost touching (the "Zen mudra" | The bell and stick go back centuries as effective tools for supporting mindfulness and meditation. In modern terms, they might be described as tools for aural and haptic feedback. Another form of haptic feedback is seen in a common meditation posture that requires holding the hands in the lap with thumbs almost touching (the "Zen mudra" | ||
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| Some of the modern examples mentioned previously, such as Sonic Cradle, have successfully employed aural feedback to represent physiological signals. In another example, the Tibetan " | Some of the modern examples mentioned previously, such as Sonic Cradle, have successfully employed aural feedback to represent physiological signals. In another example, the Tibetan " | ||
| - | Supporting Nonjudgment | + | ==== Supporting Nonjudgment |
| We have already alluded to the potential pitfalls of applying certain motivational features such as tracking and goal-setting to meditative practice and mindfulness training, although they are highly effective in other contexts. We also highlighted the " | We have already alluded to the potential pitfalls of applying certain motivational features such as tracking and goal-setting to meditative practice and mindfulness training, although they are highly effective in other contexts. We also highlighted the " | ||
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| Support for self-compassion may also prove helpful in balancing out our tendency to strive and judge in this context. Kabat-Zinn (2003) suggests the answer to reconciling nonstriving with the reality of valid intentions is rooted in teacher authenticity, | Support for self-compassion may also prove helpful in balancing out our tendency to strive and judge in this context. Kabat-Zinn (2003) suggests the answer to reconciling nonstriving with the reality of valid intentions is rooted in teacher authenticity, | ||
| - | Practicing What You Teach (or Design For) | + | ==== Practicing What You Teach (or Design For) ==== |
| Although there do not seem to be any downsides to mindfulness (for example, there are no reported negative side effects), Kabat-Zinn has drawn attention to the potential pitfalls that scientists (and, we infer, technologists) are at risk of encountering as interest in mindfulness gains momentum within clinical practice and beyond. In a thorough commentary, Kabat-Zinn (2003) cautions: | Although there do not seem to be any downsides to mindfulness (for example, there are no reported negative side effects), Kabat-Zinn has drawn attention to the potential pitfalls that scientists (and, we infer, technologists) are at risk of encountering as interest in mindfulness gains momentum within clinical practice and beyond. In a thorough commentary, Kabat-Zinn (2003) cautions: | ||
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| In the case of technology, we can just as easily get carried away by enthusiasm, by our desire to fit a mindfulness agenda into a particular technology or vice versa, or by a temptation to compromise critical principles of mindfulness for the sake of quantifiable goals or aesthetic values. The lesson is simple: when it comes to mindfulness, | In the case of technology, we can just as easily get carried away by enthusiasm, by our desire to fit a mindfulness agenda into a particular technology or vice versa, or by a temptation to compromise critical principles of mindfulness for the sake of quantifiable goals or aesthetic values. The lesson is simple: when it comes to mindfulness, | ||
| - | Expert Perspectives -- Technology for Mindfulness | ||
| - | Mindfulness Online | ||
| - | |||
| - | Figure 9.1 | ||
| - | Adele Krusche and J. Mark G. Willaims, Oxford Mindfulness Centre, University of Oxford | ||
| - | |||
| - | Computing is not about computers any more. It is about living. | ||
| - | |||
| - | ?Nicholas Negroponte, Being Digital | ||
| - | |||
| - | At the Oxford Mindfulness Centre, we teach people the skills to be able to let go of unwanted thoughts, to sit still and to pay attention to what is going on right here and now. Within Oxford University' | ||
| - | The society we live in and mindfulness therapy seem to be poles apart. A simple concept such as staying still and noticing seems, to many, very alien now, and perhaps that means we need to remember it. Mindfulness courses delivered in person have been shown to be effective for many people experiencing a variety of problems. | + | ==== Notes ==== |
| - | The problem comes when we have classes on mindfulness running a few miles from home, starting perhaps while we are at work or picking the kids up from school; maybe disability or cost gets in the way. This is where online mindfulness comes in. It offers | + | 1. The eight steps are: Right View, Right Intentions, Right Speech, Right Actions, Right Livelihood, Right Effort, Right Mindfulness, |
| + | 2. The research guide can be found at mindfulexperience.org. | ||
| + | 3. This means that the relationship between | ||
| + | 4. For this promotion, see the website mindfuleducation.org. | ||
| + | 5. See the website mindfulnets.co. | ||
| + | 6. Although the full experience requires the cradle and a sound-proof room, you can get a taste of it at jayvidyarthi.com. | ||
| - | That isn't to say that this online mindfulness therapy is for everyone. We're only just starting to explore its effectiveness. Our preliminary research suggests that Internet-based mindfulness training has the potential to reduce stress, anxiety, and depression in people who have chosen to take a course. We don't yet know much about the people taking the course, but are looking forward to finding out exactly who and who does not benefit from it. If people are getting results from this course equivalent to online CBT or some face-to-face courses, it seems essential to continue the research and to develop online therapies to help the people who choose to take them. The word is starting to spread that these Internet interventions exist, that helpful therapies are available now, and that they might just make you feel better without your having to leave your living room. Being able to steal some time back in the light of your monitor might take some of the frantic out of the day. | + | ==== References ==== |
| - | For further reading, see Krusche et al. 2012. For mindfulness | + | * Baer, R. A. (2011). Measuring |
| + | * Becker, M. W., Alzahabi, R., & Hopwood, C. J. (2013). Media multitasking is associated with symptoms of depression and social anxiety. Cyberpsychology, | ||
| + | * Brown, K. W., & Ryan, R. M. (2003). The benefits of being present: Mindfulness and its role in psychological well-being. Journal of Personality and Social Psychology, 84(4), 822-848. | ||
| + | * Brown, K. W., Ryan, R. M., & Creswell, J. D. (2007). Mindfulness: | ||
| + | * Chiesa, A., & Serretti, A. (2010). A systematic review of neurobiological and clinical features of mindfulness meditations. Psychological Medicine, 40(8), 1239-1252. | ||
| + | * Chodron, P. (2007). How to meditate with Pema Chodron: A practical guide to making friends with your mind. Boulder, CO: Sounds True. | ||
| + | * Cohen, S., Kamarck, T., & Mermelstein, | ||
| + | * Feltham, F., & Loke, L. (2012). The slow floor: Towards an awareness of bodily movement through interactive walking surfaces. Paper presented at the workshop "The Body in Design," | ||
| + | * Grossman, P., Niemann, L., Schmidt, S., & Walach, H. (2004). Mindfulness-based stress reduction and health benefits. A meta-analysis. Journal of Psychosomatic Research, 57(1), 35-43. | ||
| + | * Hamilton, N. A., Kitzman, H., & Guyotte, S. (2006). Enhancing health and emotion: Mindfulness as a missing link between cognitive therapy and positive psychology. Journal of Cognitive Psychotherapy, | ||
| + | * Hanh, T. N. (2008). The miracle of mindfulness. New York: Random House. | ||
| + | * James, W. (1892). Psychology: A briefer course. New York: Henry Holt. | ||
| + | * Kabat-Zinn, J. (1990). Full catastrophe living: Using the wisdom of your body and mind to face stress, pain, and illness. New York: Delacourt. | ||
| + | * Kabat-Zinn, J. (2003). Mindfulness-based interventions in context: Past, present, and future. Clinical Psychology: Science and Practice, 10(2), 144-156. | ||
| + | * Kahneman, D. (2013). Thinking, fast and slow (p. 512). New York: Farrar, Straus and Giroux. | ||
| + | * Kahneman, D., Krueger, A. B., Schkade, D. A., Schwarz, N. S., & Stone, A. A. (2004). A survey method for characterizing daily life experience: The day reconstruction method. Science, 306(5702), 1776-1780. | ||
| + | * Khalsa, S. S., Rudrauf, D., Damasio, A. R., Davidson, R. J., Lutz, A., & Tranel, D. (2008). Interoceptive awareness in experienced meditators. Psychophysiology, | ||
| + | * Killingsworth, | ||
| + | * Krusche, A., Cyhlarova, E., King, S., & Williams, J. M. G. (2012). Mindfulness online: A preliminary evaluation of the feasibility of a web-based mindfulness course and the impact on stress. BMJ Open, 2(3). Retrieved from http:// | ||
| + | * Lutz, A., Dunne, J. D., & Davidson, R. J. (2006). Meditation and the neuroscience of consciousness: | ||
| + | * Morledge, T. J., Allexandre, D., Fox, E., Fu, A. Z., Higashi, M. K., Kruzikas, D. T., … Reese, P. R. (2013). Feasibility of an online mindfulness program for stress management: A randomized, controlled trial. Annals of Behavioral Medicine, 46(2): | ||
| + | * Negroponte, N. 1995. Being digital. New York: Vintage. | ||
| + | * Pea, R., Nass, C., Meheula, L., Rance, M., Kumar, A., Bamford, H., … Zhou, M. (2012). Media use, face-to-face communication, | ||
| + | * Plasier, S., Bulut, M., & Aarts, R. (2011). A study of monaural beat effects on brain activity using an electronic singing bowl. Annual Symposium of the IEEE Engineering in Medicine and Biology Society (EMBS). Benelux Chapter, December 2 (Brussels/ | ||
| + | * Quintana, M., & Rivera, O. (2012). Mindfulness training online for stress reduction, a global measure. Studies in Health Technology and Informatics, | ||
| + | * Ryan, T. (2012). A mindful nation. Carlsbad, CA: Hay House. | ||
| + | * Segal, Z. V., Williams, J. M. G., & Teasdale, J. D. (2012). Mindfulness-based cognitive therapy for depression (p. 471). New York: Guilford Press. | ||
| + | * Speca, M., Carlson, L. E., Goodey, E., & Angen, M. (2000). A randomized, wait-list controlled clinical trial: The effect of a mindfulness meditation-based stress reduction program on mood and symptoms of stress in cancer outpatients. Psychosomatic Medicine, 62(5), 613-622. | ||
| + | * Stinson, B., & Arthur, D. (2013). A novel EEG for alpha brain state training, neurobiofeedback, | ||
| + | * Vidyarthi, J., & Riecke, B. (2013). Mediated meditation: Cultivating mindfulness with sonic cradle. In CHI13 extended abstracts on human factors in computing systems (pp. 2305-2314). New York: ACM. | ||
| + | * Walach, H., Buchheld, N., Buttenmuller, | ||
| + | * Wang, Z., & Tchernev, J. M. (2012). The " | ||
| + | * Williams, J. M. G., & Kabat-Zinn, J. (Eds.). (2013). Mindfulness: | ||
| + | * Yu, M.-C., Wu, H., Lee, M.-S., & Hung, Y.-P. (2012). Multimedia-assisted breathwalk-aware system. IEEE Transactions on Bio-medical Engineering, | ||
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book/positive_computing/9_mindfulness.1468293711.txt.gz · Last modified: 2016/07/12 11:51 by hkimscil