ReviewMetacognitive model of mindfulness
Introduction
Mindfulness is a phenomenon which has drawn the attention of many scientists and clinicians over the last decade. The reason for the great interest in mindfulness lays in numerous benefits that come from practicing it. These positive effects have been found in various areas of human functionality: emotional, cognitive, behavioral and interpersonal (Brown, Ryan, & Creswell, 2007). The important role mindfulness plays in health and well-being gives rise to the question: how does it work?
The substantial growth of scientific investigations on mindfulness has been observed from several decades, but as a psychological or spiritual phenomenon it has been well-known and practiced for more than two thousand years, particularly in Eastern cultures. Mindfulness is one of the pillars of the Buddhist tradition and its philosophical and religious interpretation is vast (Kuan, 2008). The abundance of meanings related originally to the term ‘mindfulness’ makes its psychological definition very difficult to pin down. Up until now, there are two main approaches which have suggested a slightly different understanding of mindfulness: the clinical psychology approach (see Baer, 2003 as an example) and the self-determination theory approach (SDT, see Brown & Ryan, 2003 as an example).
The first trial to define core aspects of mindfulness without referring to a religious context was run by Jon Kabat-Zinn (1982), and it is the most popular and prominent of the existing definitions. Kabat-Zinn introduced mindfulness to clinical practice and defined it as “the awareness that emerges through paying attention on purpose, in the present moment, and non-judgmentally to the unfolding of experience moment by moment” (Kabat-Zinn, 2003). In SDT, mindfulness is defined as “open or receptive awareness and attention (…) which may be reflected in a more regular or sustained consciousness of ongoing events and experiences” (Brown & Ryan, 2003). Although both descriptions of mindfulness have a superficial similarity, operationalizations of the concept are different. The way mindfulness is induced or measured in both contexts suggests differences in ways they are understood on a deeper level. Tradition originated in Kabat-Zinn’s work emphasizes the intentional character of the mindful state. In other words, it assumes that mindfulness is not a natural state of mind and needs to be consciously induced and practiced. In turn, the SDT approach put the emphasis on individual differences in the frequency of mindful states in an everyday life among people with or without any meditational experience. As such, SDT does not exclude, but it also does not require intentional effort to evoke mindfulness – under favorable conditions (e.g. curiosity, intrinsic motivation) one can become mindful spontaneously. While it was Kabat-Zinn’s definition that was the base for the present model of mindfulness, in the next sections we describe this conceptualization in broader frames of metacognition. We believe that this meta-cognitive perspective has potential to create a bridge between two mentioned approaches to mindfulness.
The main purpose of this article is to present a meta-cognitive model of mindfulness and its implications for understanding the processes and mechanisms involved in mindfulness. Therefore, firstly, we discuss the links between mindfulness and meta-cognition based on the existing theories and neuroscientific research. Then, we describe a proposed meta-cognitive model of mindfulness and discuss the five main hypotheses which emerge from it. To conclude, we present some of the model’s implications for future investigations.
Section snippets
Mindfulness as a metacognitive phenomenon
Reference to metacognition has implicitly appeared in the classical definition of mindfulness (Kabat-Zinn, 2003), which describes it as a state of consciousness that results from being aware of continuous changes in the content of consciousness: perceptions, emotions, images and thoughts. In our opinion it imposes at least two levels of cognition: (1) the lower level which refers to the qualia (basic qualities of experience such as perceptions) occurring in the present, and (2) the higher level
Metacognition, mindfulness and neuroscience
The concept of metacognition implicates a top-down regulation of information (Flavell, 1979, Nelson and Narens, 1994). A number of neurobehavioral studies indicate the prefrontal cortex (PFC) as one of the brain regions which plays a central role in the top-down control of information processing (see Fernandez-Duque et al., 2000, Shimamura, 2000a). Although PFC is a large and multifaceted region of the brain that serves various functions, there seems to be substantial empirical evidence
Metacognitive model of mindfulness
The presented model of mindfulness (Fig. 1) is based on the broader model of metacognition proposed by Efklides (2008). We adapted her conception to frame cognitive and metacognitive processes engaged in the mindful processing of information. Our model describes the state of mindfulness as it is understood and defined in the tradition initiated by Jon Kabat-Zinn. Therefore it helps to understand what happens in the mind of the person who has intentionally evoked a state of mindfulness.
As in the
Implications of the meta-cognitive model for integration of various mindfulness conceptualizations
Current debate on mindfulness regards the question of how it should be conceptualized, operationalized and investigated on. While the problem is important, there has been no common agreement up to now. Some authors, like Grossman, 2011, Grossman, 2013, argued that understanding and operationalizing of mindfulness present in the western psychology (e.g. as a part of the self-determination theory) often deteriorate its original meaning cultivated in the Buddhist tradition and continued in
Summary
With a growing interest in clinical approaches based on mindfulness, a concomitant development in the conceptual and operational aspects of mindfulness is needed. The intent of this article was to reconstruct the concept of mindfulness within a meta-cognitive framework. We believe that the presented meta-cognitive model along with its implications might provide an insight into the mechanisms and processes involved in mindfulness. We hope that it will also allow to find common ground between
Acknowledgments
This research was supported in part by grants from National Science Centre, Poland: N N106 135137 to Tomasz Jankowski and N N402 269036 to Pawel Holas.
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