Is mindfulness practice "at risk" of increasing spirituality? Systematic review and critical analysis of a claimed effect.

INTRODUCTION: Mindfulness meditation has gained prominence in somatic and psychiatric care in several countries including France. Studies have shown its effectiveness in various conditions, in particular the prevention of depressive relapses. However, there are criticisms and concerns about its potential links to Buddhism and spirituality, raising issues of secularism and sectarianism. This issue is particularly conflicting in France with regard its historical and political relationship with secularism. OBJECTIVES: This study aims to assess quantitative data regarding the impact of mindfulness meditation on spirituality and religiosity using quantitative validated scales. METHODS: A systematic review was conducted. PubMed was searched for relevant studies using keywords related to mindfulness and spirituality/religiosity scales. Four scales assessing spirituality were identified: FACIT-sp, INSPIRIT, DSES, and DUREL. Qualitative analysis determined if scale items pertained to spirituality or other topics considered by opponents to mindfulness as "at risk" for deviances or sectarian aberrations. Quantitative analysis assessed the effect size of changes in scale scores before and after mindfulness meditation interventions. RESULTS: Eighteen studies were analyzed, with varying scales and program durations including 1272 participants. Qualitative analysis showed that most scales contained items related to spirituality as well as "at risk" elements like religion and mysticism. Quantitative analysis revealed that a few studies reported significant increases in spirituality scores following mindfulness meditation, but the clinical relevance of these changes was questioned. In general, control groups had smaller score changes. INTERPRETATION: While some studies suggest a potential increase in spirituality due to mindfulness meditation, the clinical significance of these findings remains uncertain. Moreover, mindfulness meditation's ties to Buddhism are disputed, and its roots are intertwined with various psychotherapy traditions that incorporate spirituality. The role of secularism in psychotherapy is also debated in France, emphasizing the need for proper use and regulation policy rather than prohibition of mindfulness-based approaches. This study highlights the complexity of assessing the impact of mindfulness meditation on spirituality and religiosity. It suggests that a pragmatic approach focusing on risk and harm reduction may be more suitable than labeling the practice as "at risk". Further research is needed to clarify these issues in the specific cultural context of France.

Mongolian philosophical underpinnings of well-being: Mythology, shamanism and Mongolian Buddhism (before the development of modern nursing).

Mongolian philosophical underpinnings of well-being were expressed in the form of mythology, shamanism and Mongolian Buddhism before the development of modern nursing in Mongolia. Among these forms, the philosophical underpinnings of well-being, mythology and shamanism were formed as a result of the roots of Mongolian philosophy, whereas Buddhism spread relatively late. As a result of Mongolian mythology, an alternative approach called dom zasal was formed, and it remains one of the important foundations of the idea of well-being among people. Among the various concepts of shamanism, the concept of sunesu best expresses the underpinning of well-being, and the idea that healing and nursing care can be provided not only by those living in this world but also by spirit beings. Since Mongolians still use these ideas even in modern times, it should be noted that following them too narrowly may conflict with concepts based on scientific evidence. Along with the development of Buddhist philosophy in Mongolia, the Oriental philosophical underpinnings of well-being have spread. One of the most important concepts is the five basic elements of life (tavan mahabhutas) and three elements of the body (khii, shar and badgan). While developing the concepts of life and the body, the arga-bileg model (yin-yang in Chinese), developed at the theoretical level in Chinese philosophy, has become a popular basis for culture and customs among Mongolians. Therefore, it has been difficult to judge whether the origin of the arga-bileg model is Mongolian or Chinese; however, this is undeniably an important underpinning for well-being in both countries.

The role of mindfulness, meditation, and peer support in recovery capital among Recovery Dharma members.

INTRODUCTION: Recovery Dharma (RD) is a Buddhist-based peer support program for the treatment of addiction that incorporates mindfulness and meditation into meetings, program literature, and the recovery process, creating the opportunity to study these variables in a peer-support program context. Mindfulness and meditation are beneficial for people in recovery, yet we know little about their relationship to recovery capital, a positive indicator of recovery outcomes. We explored mindfulness and meditation (average length of sessions and average frequency per week) as predictors of recovery capital and examined perceived support in relation to recovery capital. METHODS: The study recruited participants (N = 209) through the RD website, newsletter and social media pages for an online survey that included measures of recovery capital, mindfulness, perceived support, and questions about meditation practices (e.g., frequency, duration). Participants' mean age was 46.68 years (SD = 12.21), with 45 % female (5.7 % non-binary), and 26.8 % from the LGBTQ2S+ community. The mean time in recovery was 7.45 years (SD = 10.37). The study fitted univariate and multivariate linear regression models to determine significant predictors of recovery capital. RESULTS: As anticipated, multivariate linear regressions indicated that mindfulness (ß = 0.31, p < .001), meditation frequency (ß = 0.26, p < .001), and perceived support from RD (ß = 0.50, p < .001) were all significant predictors of recovery capital when controlling for age and spirituality. However, longer time in recovery and the average duration of meditation sessions did not predict recovery capital as anticipated. CONCLUSIONS: Results indicate the importance of a regular meditation practice for recovery capital rather than engaging in prolonged sessions infrequently. The results also support previous findings, which point to the influence of mindfulness and meditation on positive outcomes for people in recovery. Further, peer support is associated with higher recovery capital in RD members. This study is the first examination of the relationship between mindfulness, meditation, peer support, and recovery capital in recovering people. The findings lay the groundwork for the continued exploration of these variables as they relate to positive outcomes both within the RD program and in other recovery pathways.

Person-Centered Mindfulness: A Culturally and Spiritually Sensitive Approach to Clinical Practice.

Mindfulness meditation is rapidly being integrated into many different forms of counseling and psychotherapy, and there is a growing evidence base for its effectiveness. It is important to understand the spiritual roots of mindfulness, and to apply it in a patient-centered manner, sensitive to the patient's own faith tradition rather than taking a one-size-fits-all approach, assuming that mindfulness-based practice is a purely secular approach. The philosophical underpinning of mindfulness lies squarely in the Buddhist faith tradition. Indeed, mindfulness is the 7th step on the Eightfold Path, which is the heart of Buddhist teachings. Many practitioners, however, may not realize that there are Western meditative techniques that are very similar to mindfulness and that have deep roots within Christian, Jewish, and Muslim faith traditions. Patient-centered mindfulness involves the use of mindfulness and other meditation methods that are based on the patient's own faith tradition, rather than applying Eastern forms of mindfulness claiming these are a secular approach appropriate for everyone regardless of religious beliefs, even if those beliefs are not consistent with the Buddhist religious or philosophical approach. In this article, I briefly examine the evidence for the clinical effectiveness of mindfulness meditation, and then go into greater depth on Hindu, Buddhist, Christian, Jewish, and Muslim forms of mindfulness or similar meditative practices, providing resources that will better equip clinicians and researchers to provide patient-centered culturally-sensitive care.

Using Buddhist Meditation-informed Hypnotic Techniques to Manage Rumination: Two Case Illustrations.

Rumination is a clinical phenomenon that causes significant distress in clients who suffer from various psychological and physical disorders. It also has a deleterious impact on both therapeutic process and outcome. One approach that holds promise to manage rumination is mindfulness meditation in combination with clinical hypnosis. This article: (1) reviews the concept of and techniques to manage rumination in the Buddhist psychological framework, (2) introduces 2 simple mindfulness-based techniques to deal with rumination, i.e., mindful thought detachment and mindful dereflection, and (3) describes 2 case studies in which these strategies were applied successfully. Hypnosis-informed clinicians are encouraged to integrate these approaches in their practices.

The roles and impacts of worldviews in the context of meditation-related challenges.

Previous research has shown that worldviews can serve as a coping response to periods of difficulty or struggle, and worldviews can also change on account of difficulty. This paper investigates the impacts worldviews have on the nature and trajectory of meditation-related challenges, as well as how worldviews change or are impacted by such challenges. The context of meditation-related challenges provided by data from the Varieties of Contemplative Experience research project offers a unique insight into the dynamics between worldviews and meditation. Buddhist meditation practitioners and meditation experts interviewed for the study report how, for some, worldviews can serve as a risk factor impacting the onset and trajectory of meditation-related challenges, while, for others, worldviews (e.g., being given a worldview, applying a worldview, or changing a worldview) were reported as a remedy for mitigating challenging experiences and/or their associated distress. Buddhist meditation practitioners and teachers in the contemporary West are also situated in a cultural context in which religious and scientific worldviews and explanatory frameworks are dually available. Furthermore, the context of "Buddhist modernism" has also promoted a unique configuration in which the theory and practice of Buddhism is presented as being closely compatible with science. We identify and discuss the various impacts that religious and scientific worldviews have on meditation practitioners and meditation teachers who navigate periods of challenge associated with the practice.

Traditional Buddhist meditations reduce mismatch negativity in experienced monk- practitioners.

Thousand-year-old Buddhist traditions have developed a wide range of methods for the subjective exploration of consciousness through meditation. Combining their subjective research with the possibilities of modern neuroscience can help us better understand the physiological mechanisms of consciousness. Therefore, we have been guided by specifically Buddhist explanations when studying the physiological mechanisms of altered states of consciousness during Buddhist meditations. In Buddhism, meditations are generally divided into two large categories: (1) one-pointed concentration and (2) analytical meditation. Maintaining both one-pointed concentration and analytical meditation on 'bodhicitta' ("the thought of awakening") and 'emptiness' is a necessary condition for transitioning into tantric practices. Tantric practices involve sophisticated visualizations of Buddhist deities, the 'energy structure' of the human body, and the visualization of the stage-by-stage process of dying accompanied with the dissolution of body elements. According to Buddhism, these meditations are characterized by the gradual withdrawal from "gross levels" of consciousness associated with the five senses. From a psychophysiological perspective, this withdrawal of sensory consciousness can be considered as the decrease of sensory stimuli recognition and attentional disengagement from the external world. We concentrated on how considered meditations affect sensory and cognitive processing of external stimuli. Auditory event-related potentials (ERPs) in the passive oddball paradigm were studied both during meditations and in a controlled state of relaxed wakefulness. It was shown with a group of 115 Buddhist monks that during meditation, mismatch negativity amplitudes, amplitudes of N1 and P2 components of ERPs to deviant stimuli, and the amplitudes of the P3a component to novel stimuli all decrease. These outcomes suggest that the considered Buddhist meditations, compared to the control state of relaxed wakefulness, are accompanied by a decrease in physiological processes responsible for maintaining attention on the outside world and recognizing changes in the stream of sensory stimuli.

[The art of healing and spirituality, the point of view of a Buddhist doctor]. / Art de soigner et spiritualité, le point de vue d'un médecin bouddhiste.

The spiritual path proposed by Buddhism is based on foundations to be integrated and put into practice. This path and the meditation that integrates it opens up capacities for the caregiver and beneficial effects from a therapeutic point of view for the patient.

[Fracture images in temple murals for sacrificial activities in the Ming and Qing Dynasties in Shanxi].

A great number of 'fracture images' in murals remain in some temples in Shanxi province, describing Buddhist rituals for sacrificial activities in the Ming and Qing Dynasties. Some 'fracture images', such as 'splint fixation method' and 'suspension fixation method', were found in Puguang Temple, Yunlin Temple and Yong'an Temple. These murals with 'fracture images' demonstrated characteristics of secularisation and realistic style, as vivid portrayals of surgical medicine in the Ming Dynasty. For instance, one of the pictures in Puguang Temple clearly described the shape of orthopedic splints at that time. The depictions in 'fracture images' in temple murals were basically consistent with the records in ancient literature based on the investigation on fracture treatment in the history of traditional Chinese medicine. They provided visual materials for further study of orthopedic history.

Progressive increase of high-frequency EEG oscillations during meditation is associated with its trait effects on heart rate and proteomics: a study on the Tibetan Buddhist.

Meditation has been a spiritual and healing practice in the East for thousands of years. However, the neurophysiologic mechanisms underlying its traditional form remain unclear. In this study, we recruited a large sample of monks (n = 73) who practice Tibetan Buddhist meditation and compared with meditation-naive local controls (n = 30). Their electroencephalography (EEG) and electrocardiogram signals were simultaneously recorded and blood samples were collected to investigate the integrative effects of Tibetan Buddhist on brain, heart, and proteomics. We found that the EEG activities in monks shifted to a higher frequency from resting to meditation. Meditation starts with decrease of the (pre)frontal delta activity and increase of the (pre)frontal high beta and gamma activity; while at the deep meditative state, the posterior high-frequency activity was also increased, and could be specified as a biomarker for the deep meditation. The state increase of posterior high-frequency EEG activity was significantly correlated with the trait effects on heart rate and nueropilin-1 in monks, with the source of brain-heart correlation mainly locating in the attention and emotion networks. Our study revealed that the effects of Tibetan Buddhist meditation on brain, heart, and proteomics were highly correlated, demonstrating meditation as an integrative body-mind training.

Imagination-Based Loving-Kindness and Compassion Meditation: A New Meditation Method Developed from Chinese Buddhism.

Many loving-kindness and compassion meditation methods used in psychological research are derived from Theravada and Tibetan Buddhism. Zhiyi (), a representative figure of Chinese Buddhism, proposed a different meditation method, namely, imagination-based loving-kindness and compassion meditation. The current article introduces the imagination-based loving-kindness and compassion meditation proposed by Zhiyi and compares it with meditation methods from Theravada and Tibetan Buddhism. Zhiyi's method limits the content of imagination during meditation, which can be an essential supplement to the free association method derived from Theravada Buddhism. Zhiyi's method of helping others entirely through imagination differs significantly from the tonglen method derived from Tibetan Buddhism and may be more suitable for participants without religious beliefs. Based on Zhiyi's source text and previous psychological studies, a mental-health training program for imagination-based loving-kindness and compassion meditation is proposed. The limitations of Zhiyi's method and the future directions for empirical research on Zhiyi's method are also discussed. The differences between Zhiyi's method and other methods in terms of effects and applicable populations need to be examined in future studies.

A treatment in search of a disease? Challenges in mindfulness research and practice.

'Mindfulness' has become a mainstream component of American culture and a successful business worth more than 1 billion dollars. Born out of Buddhist contemplative traditions that reached the West in the mid-1960s, secular mindfulness programs have spread both geographically (to the US and Europe) and socially (to healthcare, academia, politics, the military, and finance). The diffusion of mindfulness practice to domains that are culturally and socially so different from its original Buddhist context has had important consequences. This manuscript will examine some of these consequences as well as some challenges generated by the encounter between the American culture and Eastern millennial contemplative traditions. With the purpose of increasing awareness about these issues and to generate a debate within the mindfulness community, some suggestions on how to face such challenges are then offered to mindfulness researchers, instructors, and health care providers interested in alleviating the suffering of their patients using mindfulness meditation.

The emancipation of mindfulness from its religious context.

The present paper argues that if the so-called mindfulness movement is to reach its full potential it needs to emancipate from its religious context and ally itself fully with psychological science. The argument that mindfulness meditation needs a religious context for ethical reasons is untenable. Although mindfulness skills may well be used for un-ethical purposes, this applies equally to both religious (e.g., Buddhist) and secular contexts, and is best handled by an open-minded philosophical-ethical discussion. One problem with present mindfulness-based treatments and mindfulness research is that they are still partly enmeshed with Buddhist conceptualizations of the world, which are thought to represent "seeing things as they are". If the full potential of mindfulness meditation is to be understood, research methods are needed which focus on the phenomenological practices involved in terms of psychological processes such as the regulation of attention and attitudes.

[Buddhist Medicine at Putuo Mountain since the late Qing Dynasty].

The Putuo Mountain, as one of the four famous Buddhist mountains in China, has a long history with Buddhist medicine. Buddhist medicine at Putuo Mountain was developed extensively in the late Qing Dynasty and was shaped with a variety of characteristics resulting in some great achievements. Hua Yu Tang, as a Chinese medicine clinic, was established by the Fa Yu Temple at the end of the Qing Dynasty. After that, Yi De Ji was written by Xin Chan, a Buddhist physician. Some medical hospitals, such as Pu Ji Hospital, and drug stores were also opened to serve people, and commonly did charity when there were epidemic or natural hazard outbreaks.Buddhist medicine was almost bogged down after the establishment of the New China. It has been well developed, however, since the 80s last century, through processes such as the operation of hospitals funded by Buddhist Associations and helping people in trouble in epidemic and natural hazard.The review of the Buddhist medicine at Putuo Mountain is meaningful to understand the significance of Buddhist medicine and also helpful to inherit traditional cultures.

The Effect of Religious Dietary Cultures on Food Nitrogen and Phosphorus Footprints: A Case Study of India.

The excessive consumption of nitrogen (N) and phosphorus (P), two vital nutrients for living organisms, is associated with negative environmental and health impacts. While food production contributes to a large amount of N and P loss to the environment, very little N and P is consumed as food. Food habits are affected by multiple regulations, including the dietary restrictions and dictates of various religions. In this study, religion-sensitive N-Calculator and P-Calculator approaches were used to determine the impact of religious dietary culture on the food N and P footprints of India in the major religious communities. Using 2013 data, the food N footprint of Hindus, Muslims, Christians, and Buddhists was 10.70, 11.45, 11.47, and 7.39 kg-N capita-1 year-1 (10.82 kg-N capita-1 year-1 was the national average), and the food P footprint was 1.46, 1.58, 1.04. and 1.58 kg-P capita-1 year-1 (1.48 kg-P capita-1 year-1 was the national average). The findings highlight the impact of individual choice on the N and P food footprints, and the importance of encouraging the followers of religion to follow a diet consistent with the food culture of that religion. The results of this study are a clear indication of the requirement for religion-sensitive analyses in the collecting of data pertinent to a particular country for use in making government policies designed to improve the recycling of food waste and the treatment of wastewater.

The Patterns and Characteristics of Esoteric Buddhist Therapies during Goryeo Dynasty.

This study focused its investigation on esoteric Buddhist treatment methods during Goryeo. In Goryeo, they published dharani scriptures related to illness. Beomseo-chongji-jip, a collection of dharanis, contains few dharanis for treatment. The publication of a dharani scripture was a precondition of dharani-based Buddhist prayers. There had been cases of treating illness through Buddhist prayers based on a dharani since ancient times, and Hyetong of Samgukyusa is a good example. The religious sect of esoteric Buddhism that inherited the line of Hyetong in Goryeo was Chongji-jong, which seems to have been partially responsible for royal medicine and engaged in relief activities for people to end an infectious disease. During the period of Yuan's interventions, Yeom Seung-ik became a favorite of the king for his ability of treating illness through his spells. He was not a Buddhist monk, and his case reflects the wide spread of disease-treating spells among common people those days. The establishment of a ritual was one of the traditional therapies. In Goryeo, various esoteric Buddhist rituals were held for therapeutic purposes. Marijicheon-doryang, Gongjakwang-doryang, and Buljeongsim-doryang were established to expel infectious diseases, and Sojae-doryang and Boseong-doryang were established to treat the illness of kings and queens. They were intended to treat illness by eliminating the causes of epidemics and diseases by the virtue of dharanis. Esoteric Buddhist therapies containing Taoist elements were also developed. The utilization of Eight-Gate Transformation and talismans are the exampels. In early Joseon, Buddhist monks of Chongji-jong were said to have contributed to the treatment of diseases by using Eight-Gate Transformation. They were used to predict a good direction for the treatment of a patient. This practice of Chongji-jong Buddhist monks in early Joseon seems to have inherited the heritage of Goryeo, which suggests that Eight-Gate Transformation was one of the therapies practiced by esoteric Buddhist monks in Goryeo. Talismans are commonly known to be used in Taoism and shamanism, but Buddhist scriptures, especially esoteric Buddhist scriptures, contain a variety of talismans. Buljeongsim-darani-gyeong has talismans on its last page and records that one can treat his or her illness by burning the talisman and taking its ash. This therapy proposed by this scripture seems to have enjoyed considerable popularity in Goryeo, when its simplified versions comprised only of dharani phrases and talismans were made. These various esoteric Buddhist therapies demonstrate that human beings made utmost efforts to overcome their personal and social crises. Therapies are a total reflection of a society's contemporary politics, religion, ideas, and culture. Esoteric Buddhist therapies may seem like superstitions in the eyes of modern people, but they must have been reliable treatment methods whose efficacy was guaranteed within the thinking system of people during Goryeo.

O dedo apontando a lua: experimentando o contato entre Gestalt-Terapia e Zen Budismo / The finger pointing to the moon: experiencing the contact between Gestalt Therapy and Zen Buddhism / El dedo apuntando a la luna: experimentando el contacto entre la Terapia Gestalt y el Budismo Zen

Na virada dos séculos XIX e XX ocorre maior interesse entre intelectuais ocidentais nas religiões e filosofias do Oriente. Alguns autores deste período e alguns contemporâneos nossos pontuam que o budismo não se caracteriza como uma religião, nem uma filosofia. O próprio Zen Budismo se apresenta como uma metodologia para o treinamento da mente buscando o desenvolvimento pessoal. Em meados do último século, a Gestalt-terapia emerge em meio ao diálogo das ciências ocidentais com diversas influências orientais. Atualmente, temos poucas publicações brasileiras que abordam as interfaces entre estas duas tradições e este artigo busca discutir possíveis interfaces entre a abordagem gestáltica e o Zen. Assim, apresentamos brevemente a história, alguns pressupostos, conceitos e práticas essenciais do Zen Budismo e convidamos o leitor a uma reflexão sobre a compreensão da meditação como prática experiencial a partir de paralelos observados nestas tradições. Sabemos que meditação e psicoterapia gestáltica são caminhos distintos, porém observamos algumas aproximações que denotam a possibilidade dessas metodologias serem complementares para o desenvolvimento pessoal. Este diálogo também nos abre campo para a reflexão sobre o ensino e a prática meditativa durante a formação de Gestalt-terapeutas e seu uso clínico.

At the turn of the twentieth century there is a growing interest in Eastern religions and philosophies among Western intellectuals. Some authors from this period and also contemporary ones point out that Buddhism is not characterized as a religion, nor a philosophy. Zen Buddhism presents itself as a methodology for training the mind in pursuit of personal development. In the middle of the last century, Gestalt therapy emerges amidst the dialogue of Western sciences with various oriental influences. There are currently few Brazilian publications that address the interfaces between these two traditions and this article seeks to discuss possible interfaces between the Gestalt approach and Zen. Thus, it briefly presents its history, some beliefs and concepts, and essential practices in order to invite the reader to reflect on meditation as an experiential practice and parallels observed between these traditions. Meditation and Gestalt Therapy are distinct paths, but some likelinesses denote the possibility of these methodologies being complementary to one another for personal development. This article also invites the reader to reflect on teaching and practicing meditation during clinical training and its clinical use.

Al rededor del siglo XX, hay un mayor interés entre los intelectuales occidentales sobre las religiones y filosofías orientales. Algunos autores de este período y algunos de nuestros contemporáneos señalan que el budismo no se caracteriza como una religión ni una filosofía. El propio Budismo Zen se presenta como una metodología para entrenar la mente en la búsqueda del desarrollo personal. A mediados del siglo pasado, la Terapia Gestalt surge en entre el diálogo de las ciencias occidentales con diversas influencias orientales. Actualmente hay pocas publicaciones brasileñas que aborden las interfaces entre estas dos tradiciones y este artículo busca discutir posibles interfaces entre el enfoque Gestalt y el Zen. Por lo tanto, presentamos brevemente la historia, algunas ideas, conceptos y prácticas esenciales del Zen e invitamos el lector a pensar sobre la comprensión de la meditación como práctica experiencial desde los paralelos observados entre estas tradiciones. Sabemos que la meditación y la psicoterapia gestáltica son caminos distintos, pero observamos algunas aproximaciones que denotan la posibilidad de que estas metodologías sean complementarias para el desarrollo personal. Este diálogo también convida a la reflexión sobre la enseñanza y la práctica meditativa durante la formación de terapeutas y su uso clínico.

Mindfulness Meditation, Mental Health, and Health-Related Quality of Life in Chinese Buddhist Monastics.

OBJECTIVE: To determine associations between mindfulness meditation and mental health and health-related quality of life among Buddhist monastics. METHODS: This is a cross-sectional study of Chinese Buddhist monastics aged ≥18 years who practised mindfulness meditation daily. Mental health was assessed by the 12-item General Health Questionnaire (GHQ-12), whereas health-related quality of life was assessed by the 12-item Short Form Health Survey (SF-12). The number of years and the average daily amount of time spent in mindfulness meditation were collected. RESULTS: 47 monastics completed the interview. They practised mindfulness meditation for a mean of 7.3 years, 1.1 hours per day. Both the number of years (ß = -0.48, p = 0.03) and amount of daily practice (ß = -0.53, p < 0.001) of mindfulness meditation were associated with the GHQ-12 score, after adjusting for age, sex, education, and years of being a monastic. Only the amount of daily practice (ß = 0.44, p = 0.004) was associated with the mental component summary of SF-12. Neither was associated with the physical component summary of SF-12. CONCLUSIONS: Among Chinese Buddhist monastics who practise daily mindfulness meditation, spending more time each day and having longer years of practice were associated with better mental health.

PSYCHOANALYSIS AS A TWO-PERSON MEDITATION: FREE ASSOCIATION, MEDITATION AND BION.

This paper is based on the commonality between free association and the practice of Buddhist meditation in light of the surprising fact that both great traditions devoted to healing human suffering rely on the same fundamental method. After reviewing some aspects of free association and evenly-suspended attention, relevant aspects of Buddhist meditation and Buddhism as a psychology, including thinking and emotion, are compared and contrasted with psychoanalysis. The Buddhist insight of impermanence is highlighted. Freud's telephone metaphor becomes the basis for a discussion of psychoanalysis as a two-person meditation. Bion's proposal for the analyst to eschew memory and desire to be in the moment with his patients serves as an introduction to a case by Thomas Ogden which illustrates both Bion's points and provides an example of a two-person meditation.