A Brief Introduction to the Practice of Integral Ethics for Healthcare Professionals: Honoring the Ken Wilber Model
July 19, 2013 at 2:32 am | Posted in Mind Body Medicine, Mindfulness, Self-Regulation, Stress Management | Leave a commentTags: Durwin Foster, Ethics, Integral Ethics, Ken Wilber, Tim Black
(The author, Durwin Foster, M.A. is a Canadian Certified Counselor, Researcher and Professional Presenter who has worked directly with Ken Wilber, a pioneer of integral theory)
In this article, I will provide a brief introduction to the practice of integral ethics for healthcare professionals.
One way to define the word “integral” is as “comprehensive.” Therefore, the benefit of taking an integral approach to the ethical dilemmas we may face as healthcare professionals is that an integral approach allows us to honor the complexity of the situations we face. When we make decisions that embrace and honor complexity, we are more likely to experience positive outcomes for both us and our clients.
The integral ethical-decision making model and process that Dr. Tim Black and I developed, with guidance from Ken Wilber, facilitates the wise embrace of complexity by parsing ethics into four key domains that correlate to the interior and exterior of reality, as well as its individual and collective aspects. Analyzing ethics in this way gives us ethics itself, as well as morals, behaviors and laws. The relationship between these four domains is perhaps best understood with the assistance of visuals, as follows:
The integral ethical-decision making process then guides you through the four domains using four different lenses in order to make an optimal decision in resolution of any ethical quandary you may be facing. Here are the lenses:
Here is an illustrative example:
I am at my workplace as an Employee Assistance Counsellor where the context requires me to keep in mind multiple clients, not only including my immediate client who is the person sitting in front of me, but also the client’s employer is a client of my employer. This creates a complex stakeholder arrangement which can lead to tricky ethical decision-making.
Then let us say I have a client who brings up a case of bullying by her manager. This client is regularly being “put down” in a way that she experiences as demeaning. She has become depressed and her health is suffering as she is eating less and sleeping more fitfully. She wants to speak up for herself in a straightforward way, but fears that doing so may jeopardize her job. The situation is serious enough that she has started looking for other work, but has not yet been successful in finding alternative employment.
Trained in social justice and advocacy work, my first desire — coming from the moral virtues view — is to do what is right. The client ought to be able to go to her Human Resources department, file a complaint, and something should be done by Human Resources to reprimand the manager. Right?
However, in looking through the systems-regulatory view that both she and I are members of, the reality becomes clear of how difficult this could be to enact without putting both of us at considerable risk. By working through all four lenses, I decide to focus on the power of relationship — the “relational-contextual view” — to assist this client. I surmise that by building a strong relationship of mutual trust, unconditional positive regard, and “mattering”, I can support her to maintain her self-esteem in this challenging situation. Also, I can support her by giving her specific behaviors — called the “video-camera view” because behavior is observable — to try out around assertiveness and non-violent communication that she can use to “test the waters” with her manager.
I trust the above overview of two of the main components of the integral ethical-decision making model, as well as an example of the model being applied, helps to wet your appetite for learning more about how this model can help you serve your clients and patients in the most ethical manner possible. You can participate in “the rest of the story” by registering for my Mind Body Medicine Network’s webinar on Sunday, August 25th from 7:00 p.m. to 8:30 p.m.. on “Integral Ethics for Health and Helping Professionals.” The webinar will be interactive and participants are welcome to share any hypothetical ethics situations that can be processed through the integral ethics model. 1.5 Ethics CE’s will be awarded to Psychologists, Licensed Professional Counselors and Social Workers by either participating in the live webinar or watching the webinar recording and taking the post-test. For more information and to register for the webinar, please click on: http:///www.mindbodymedicinenetwork.com/Webinars.html. The cost is $30.
Mindfulness: If Not Now, When? by Larry Cammarata, Ph.D.
May 14, 2013 at 3:53 pm | Posted in Mind Body Medicine, Mindfulness, Pain Management, Self-Regulation, Stress Management | 2 CommentsMindfulness: If Not Now, When?
Larry Cammarata, Ph.D.
©2013
Introduction to Mindfulness
John Lennon’s apt quote that, “life is what happens to you while you’re busy making other plans” is a very accurate statement for so many of us who are caught up in the rapid pace of our busy lives. We plan our day while brushing our teeth, obsess about the conflict we had at work earlier in the day while lying in bed at night, think about what clever reply to make as our friend or partner expresses their thoughts to us—the list goes on and on, exemplifying how life offers us one thing while our minds are often focused elsewhere. This is a common state of affairs for many people. While multitasking and simultaneously processing various bits of information might be advantageous for “getting the job done”, something is lost in the experience. This “something” that is lost is the full experience of the present moment. To fully experience the present moment, our mind and body must be focused upon what is happening in the present moment, not our story, expectations, thought, or plan about what is or should be happening. The practice of mindfulness is a process that trains the mind and body to be fully present to the reality of the present moment, without the added thoughts, fantasies, and images that obscure the moment.
Mindfulness has been succinctly defined as, “…awareness…of present experience…with acceptance” (Germer, 2005, p. 7). Mindfulness informs you about the present state of your mind, body, and actions. Mindfulness is an antidote to “mindlessness”, the state of mind that is likely to result in actions and speech that are ineffective at best and harmful at worst.
Floodlights and Laser Beams
The “awareness” component of mindfulness can be compared to the light emanating from a floodlight that illuminates everything in its field. To illustrate this floodlight analogy, take a few moments to be still and just observe your surroundings, noticing what you hear, see, and smell. You might be acutely aware of the sound of your neighbor mowing their lawn, the sight of gently swaying trees outside of your window, or the smell of freshly brewed coffee wafting from the kitchen. Mindfulness allows you to receive the sensory impressions of these objects within your field of awareness while also knowing what you are doing or experiencing in the present moment. Instead of getting “swept away” by the experience, you’re able to have a conscious relationship with the object of your experience while also “minding your mind”, knowing where it is in the process. While mindfulness can be compared to a “floodlight”, the related mental process of concentration can be compared to a “laser beam”. As a floodlight illuminates everything within the field of its range, a laser beam pinpoints a narrow focus, essentially illuminating a single point within the wide field of potentially observable phenomena.
Concentration and Mindfulness
Concentration focuses the mind on a single object and mindfulness “remembers” the object and notices when our mind strays from it. Mindfulness allows us to return to the object that we are concentrating upon when we move away from it because of distraction, boredom, or tiredness. Concentration and mindfulness work together; a concentrated mind is typically more mindful and being more mindful allows us to stay concentrated for longer periods of time.
Popularity and Scientific Credibility of Mindfulness
Mindfulness can be practiced formally as “mindfulness meditation” and can also be practiced informally through the process of paying close attention to whatever one is doing, whether washing dishes or enjoying a beautiful sunset. The formal practice of mindfulness meditation has gained popularity and scientific credibility through the writing, teaching, and research efforts of Jon Kabat-Zinn, Ph.D. (Kabat-Zinn, 1990). An MIT-trained molecular biologist, Dr. Kabat-Zinn is the founding Executive Director of the Center for Mindfulness in Medicine, Health Care, and Society at the University of Massachusetts Medical School. He is also the founding director of the renowned Stress Reduction Clinic at the University of Massachusetts Medical School.
Mindfulness, Health, and Healing
The practice of mindfulness meditation has been associated with several cognitive and emotional benefits, including emotional regulation (Chambers, Lo, & Allen, 2008) and enhanced information processing speed (Moore & Malinowski, 2009). Mindfulness appears to support the empathy, acceptance, and compassion of therapists (Fulton, 2005), qualities that enhance the effectiveness of therapy. Some of the health benefits of mindfulness meditation include improved cardiac functioning, enhanced immune system functioning, and improved sleep for those suffering from chronic insomnia (Shapiro & Carlson, 2009).
In the field of psychotherapy, there are now several empirically validated therapeutic modalities incorporating mindfulness as a therapeutic process:
Acceptance and Commitment Therapy (ACT), Dialectical Behavior Therapy (DBT), and Mindfulness Based Cognitive Therapy (MBCT). Mindfulness-based treatment approaches have been successfully applied to anxiety, depression, personality disorders, psychotic symptoms, stress symptoms, chronic pain, and substance abuse (Shapiro & Carlson, 2009).
One way to understand the difference of approach between a purely cognitive method of dealing with distressing thoughts vs. a mindfulness-oriented approach is through the following simple example.
Imagine a therapy client complaining of the following thought to their therapist:
“I am worthless”.
A cognitive therapist would be inclined to use Socratic questioning to support “cognitive restructuring” of the thought, helping the client to disprove the thought. A mindfulness-oriented therapist using an Acceptance and Commitment Therapy approach would likely facilitate the client towards cognitive “defusion” (Wilson & DuFrene, 2008), resulting in the client’s acknowledgement that, “I am having a thought that I am worthless”. The awareness of the “thinker” in relation to the “thought” can create emotional distance from the thought without having to change it. Defusion can diminish and remove the stress that can be the consequence of distorted or reactive thoughts, while “fusion” with our thoughts, invests, “…them with authority and consequence…” (Wilson & DuFrene, 2008, p. 51).
Notice how the first statement, “I am worthless”, is a statement of identity, while the second statement, “I am having a thought that I am worthless”, recognizes the distinction between the thinker and the thought. This distinction can be labeled as an example of cognitive defusion, which refers to a process that allows an individual to, “…look at…thoughts rather than from them” (Hayes & Smith, 2005, p. 70). The practice of mindfulness supports cognitive defusion, and is more about the “observation” of thoughts than deconstructive “analysis” of them. When we are aware of our thoughts, we can be free from their literalized constraints. Then, we can choose to act based upon our values and intentions, rather than react to people and situations that activate potentially stressful thoughts.
You don’t have to change your thoughts and feelings to create peace with your thoughts and feelings! Changing your relationship to your thoughts and feelings can result in making peace with them.
Mindfulness on and off the Meditation Cushion
Mindfulness can be practiced formally, as in mindfulness meditation, where the practitioner is seated in a stable position, with the mind focused upon an object of concentration such as the breath. When distracted, the practitioner gently returns their focus back to the object of concentration.
Mindfulness can also be practiced in a more informal way, outside of the structure of a meditation practice. Each waking moment allows us an opportunity to practice mindfulness. Standing and waiting in a long line at a grocery store when we are pressed for time provides a space for practicing patience, an important attitude in support of mindfulness. When we are stressed by conflict at work or home, we have another opportunity to observe the physical or emotional tension that arises, applying mindfulness to our thoughts, speech, and actions, which can prevent unskillful communications and other actions that might impair our relationship with a spouse, partner, friend, client, or co-worker.
The A-B-Cs of Mindfulness
A simple way of remembering the essential components of mindfulness practice involves what I call the “A-B-Cs of Mindfulness”:
Acceptance of all experiences, the essential attitudinal stance that supports the practice
Body awareness, which refers to posture and is related to physical accommodations (e.g., a comfortable chair or cushions) that support the practice
Concentration upon an object of awareness, such as the breath
Acceptance infuses mindfulness practice with an open attitude that meets reality (e.g., thoughts, feelings, perceptions) on reality’s terms, without avoiding or opposing our present-centered experiences.
Body awareness creates stability for the practice of mindfulness through proprioceptive feedback about our posture and level of muscular relaxation. Body awareness establishes a conscious connection to our body that is supportive of acceptance, concentration, and a sense of being grounded.
Concentration cultivates sustained, focused attention upon an object of awareness. In the context of mindfulness meditation, a typical object of concentration is the sensation of the breath upon inhalation and exhalation. The point of focus for the breath is usually at the level of the diaphragm or at the nostrils.
Acceptance supports a sense of peaceful openness, body awareness promotes a stable connection to the body and physical environment, and concentration cultivates mental stability and calmness. Mindfulness allows us to know when we have strayed from acceptance, body awareness, and concentration.
The practice of mindfulness can be applied to our mind, body, and emotions, essentially anything that we encounter internally or in our outer world, including stressful situations and difficult relationships.
Mindfulness and Intention
Just as attention and an accepting attitude are essential components of mindfulness, so is intention (Shapiro, Carlson, Astin, & Freedman, 2006), which is a reflection of the purposeful nature of mindfulness practice. Individuals have various intentions for practicing mindfulness. Some use mindfulness as a form of stress or pain management, others practice mindfulness to enhance specific abilities such as concentration, emotional regulation, and self-awareness, while the primary intention for many spiritually motivated practitioners is to liberate the mind and care for others with acceptance, kindness, and compassion.
If Not Now, When?
Regardless of one’s intention, the practice of mindfulness is a pathway for making peace with self, others, and the world. Whatever circumstances that you face, now is the time to breathe mindfully, relax, and open to yourself and others with acceptance, appreciation, and kindness. If not now, when?
Larry Cammarata, Ph.D.
Please join the Mind Body Medicine Network’s next webinar on “Mindfulness for Health, Healing, and Mind-Body Integration” with Larry Cammarata, Ph.D. on June 16, 2013 from 7:00 p.m. to 8:30 p.m. Eastern Time Zone. Learn how to apply the skils of mindfulness and mindfulness meditation to enhance personal and professional effectiveness. The benefits of mindfulness meditation include improved cardiovascular health, enhanced concentration, increased self-awareness, anxiety reduction, decreased stress and chronic pain, and improved sleep. Larry Cammarata, Ph.D. is a clinical psychologist practicing in Asheville, North Carolina who specializes in mindfulness-oriented psychotherapy and education. He is a Lead Faculty Area Chair of Psychology for the University of Phoenix. Larry is a regular speaker for FACES Conferences, an organization that brings together leaders and experts in mindfulness and psychology. He is a published author who was designated as an “Author-Expert” by IDEA for his writing, teaching, and practice in the field of mind-body health, fitness, and wellness. Along with Jack Kornfield, Dan Siegel, Marsha Linehan, and other leaders in the field of mindfulness-oriented psychology, Larry co-authored a book entitled, “A Year of Living Mindfully: 52 Quotes & Weekly Mindfulness Practices”. Larry is an instructor of the Chinese martial and healing arts of Tai Chi Chuan and Qigong. He has authored a DVD entitled, “Qigong for Health and Vitality: The Eight Pieces of Brocade.” He has presented his work on mindful movement at Investigating and Integrating Mindfulness in Medicine, Health Care, and Society, an annual international scientific conference hosted by the Center for Mindfulness at the University of Massachusetts Medical School. He can be contacted via his website at http://www.Mind-BodyWellness.org.. Cost $30. For more information and to register for Dr. Cammarata’s webinar go to:
http://www.mindbodymedicinenetwork.com/Webinars.html
References
Chambers, R., Lo, B. C. Y., & Allen, N. B. (2008). The impact of intensive mindfulness training on attentional control, cognitive style, and affect.
Cognitive Therapy and Research, 32, 303–322. doi:10.1007/s10608-007–9119-0
Fulton, P. R. (2005). Mindfulness as clinical training. In C. K. Germer, R. D. Siegel, & P. R. Fulton (Eds.), Mindfulness and psychotherapy (pp. 55–72). New York: Guilford Press.
Germer, C.K. 2005. Mindfulness: What is it? What does it matter? In C.K. Germer, R.D. Siegel, & P.R. Fulton (Eds.), Mindfulness and psychotherapy (pp. 3-27). New York: Guilford Press.
Gunaratana, H. (1991). Mindfulness in plain english. Boston, MA: Wisdom Publications.
Hayes, S. C., & Smith, S. (2005). Get out of your mind & into your life: The new acceptance and commitment therapy. Oakland, CA: New Harbinger Publications.
Kabat-Zinn, J. (1990). Full catastrophe living: using the wisdom of your body and mind to face stress, pain, and illness. New York, NY: Delta.
Moore, A., & Malinowski, P. (2009). Meditation, mindfulness and cognitive flexibility. Consciousness and Cognition, 18, 176 –186. doi: 10.1016/j.concog.2008.12.008
Shapiro, S. L., Carlson, L. E., Astin, John A., & Freedman, B. (2006). Mechanisms of mindfulness. Journal of Clinical Psychology, 62(3), 373-386. doi: 10.1002/jclp.20237
Shapiro, L. & Carlson, L. E. (2009). The art and science of mindfulness: Integrating mindfulness into psychology and the helping professions. Washington, DC: American Psychological Association.
Wilson, K. G. & DuFrene. (2008). Mindfulness for two: An acceptance and commitment therapy approach to mindfulness in psychotherapy. Oakland, CA: New Harbinger Publications.
The Five Rs of Self-Regulation for Sleep by Larry Cammarata, Ph.D., copyright 2012
December 18, 2012 at 8:27 pm | Posted in Insomnia, Mind Body Medicine, Mindfulness, Self-Regulation, Sleep Health, Stress Management | 10 Comments
Somewhere Else
by Eric Zener
Self-Regulation
Self-regulation has been succinctly defined as, “processes that maintain the functioning of the individual in optimal ways” (Siegel, 2012, p. AI-73). Self-regulating practices contribute to the health and wellness of individuals, couples, families, and communities. At the individual level, self-regulation can be as simple as taking time out for slow, intentional, conscious breathing. Self-regulation practiced in a community setting can involve singing, dancing, praying, chanting, mindful walking, and drumming.
The Five Rs of Self-Regulation
The Five Rs of Self-Regulation comprise a framework for understanding and applying some of the essential mechanisms of self-regulation. Let’s now review each of these principles as they relate to self-regulation for sleep, noting that these points can also be applied to problems of chronic pain, stress, and illness.
Rooting
Rooting refers to being harmoniously connected to your body as well as sources of social and environmental support. An individual who is “rooted” experiences a stable and safe connection to their body, social relationships, and the environment. Methods that facilitate rooting include body awareness practices such as yoga, tai chi, qigong, and some forms of meditation. As applied to the sleep environment, rooting is exemplified by a comfortable connection to one’s bed and pillow that allows for “surrendering” into sleep.
Rooting is about relationship, which can include the relationship to one’s body, others, and the environment. When you are in opposition to your body, other people, or the world, you are likely to experience conflict and tension, which can challenge your ability to maintain harmonious connections. The antidote for this stressful oppositional stance is creating peace through “acceptance”. Acceptance, however, is different than a feeling of resignation and self-defeat. Acceptance is about being aligned with reality on reality’s terms, which can feel energizing, joyful, and uplifting.
With regard to sleep problems such as insomnia, although you or your clients naturally don’t “like” the problem, a lack of acceptance of the problem can result in additional stress, shame, guilt, anxiety, or denial. As with so many other chronic conditions (e.g., pain), for those suffering from sleep disorders, acceptance is a powerful first step towards creating peace and opening the door to receiving help. Acceptance is further reinforced by belief, which creates a positive expectancy that your efforts will relieve suffering and result in healing. Rooting supports stability, acceptance creates peace, and belief provides the nourishment necessary for healing to occur. Practice: As you enter your bed, allow yourself to yield to gravity as if your body was sinking deeply down into your mattress. Let yourself feel the comfortable connection between your body, mattress, bedding, and pillow as a welcoming invitation to the realm of sleep.
Relaxation
Relaxation involves letting go of tension, a softening or loosening from a prior state of constriction. The process of relaxation is more easily facilitated when an individual feels stable and safe. Therefore, the deeper the stable “roots” (connection) you have to your body, relationships, and environment, the more effortlessly you can let go and relax. The opposite of relaxation can be seen in states of hyper-arousal, as when an individual suffering from severe PTSD is continuously “on-guard” and vigilant against external dangers. Practices and methods that can facilitate a state of relaxation include biofeedback, self-hypnosis, relaxation training (e.g., progressive muscular relaxation and Autogenic Training), and various breathing exercises. In relationship to sleep, relaxation of the musculature is often experienced as a sense of heaviness and softness. Practice: One relaxing self-suggestion that can support sleep is, “My body is heavy and relaxed”. Silently repeat this statement several times as you lie upon your bed, without trying to feel heavy or relaxed.
Respiration
Respiration as a self-regulatory process refers to more than simply breathing. Respiration refers to breathing in a way that is natural, unimpeded, and slow. Just as rooting supports relaxation, relaxation supports self-regulating respiration. Practices that facilitate self-regulating respiration include yogic breathing exercises, tai chi, qigong, and various forms of meditation. In the ancient Chinese healing art of qigong, practitioners are often trained to breathe in a manner that is slow, long, deep, smooth, calm, and fine. Breathing in this intentionally self-regulated way can induce profoundly deep states of relaxation. Breathing with an emphasis upon an extended exhalation can activate the parasympathetic nervous system, providing a tranquilizing effect without the use of sleeping medications! Over time, the practice of intentional self-regulated breathing results in a respiration pattern that is naturally calming without conscious control. Practice: Take 5 to 10 slow, long, deep, calm inhalations and exhalations throughout the day and prior to bedtime, allowing your relaxed belly to expand upon inhalation and contract upon exhalation.
Rhythm
Rhythm refers to a repetitive pattern over time. Rhythm can be expressed by internal and external actions. With regard to the internal process of respiration, it’s easy to see how the rhythm of one’s breath can be relaxing (e.g., characterized by slow, long, deep, soft-bellied, evenly spaced inhalations and exhalations) or contributory to tension (e.g., characterized by a constricted abdominal region with rapid, shallow, unevenly spaced inhalations and exhalations). Rhythm can also be expressed through your external movements and speech. For example, when walking and talking, you express movement and sound in a patterned way. This pattern can be relaxing or activating, depending upon the pace and intensity of your behavior.
The pace of your behavior creates a metaphorical space in your mind and body that reinforces the process of slowing down or speeding up. Self-regulating rhythms can therefore be slow or fast. Practices and activities such as tai chi, yoga, meditation, drumming, dancing, singing, chanting, spoken prayer, poetry recitation, running, and walking can all potentially activate the power of self-regulating rhythms. It’s important to keep in mind that slow is the fast route to sleep-inducing rhythms. Slowing down will get you to sleep more quickly!
Just as the sleep state involves a slowing down of physiological processes, slow rhythms are supportive of sleep. In preparation for sleep, it’s advisable to speak slowly and softly, move slowly, and breathe slowly, allowing this slow rhythm to follow you into the bed in preparation for sleep. After all, when have you ever heard of the admonition, “hurry up and get to sleep”? Practice: Take time to walk slowly, allowing for one slow inhalation of your breath to be coordinated with one stride of your left leg and one slow exhalation coordinated with the stride of your right leg. Let this breath-movement rhythm be supported by firmly rooted footsteps, a relaxed body, and calm breathing.
Remembering
Remembering refers to mindfully integrating the principles of “rooting”, “relaxation”, “respiration”, and “rhythm” that are described above. Integration takes practice; consistent repetitive practice leads to self-mastery over time.
A famous saying tells us that, “repetition is the mother of skill”. Although a highly skilled tai chi master might not have to remember to relax, most people can benefit from reminders such as “soften your belly”, “relax your shoulders”, and “breathe calmly”. Reminders can be received in the form of external instruction (e.g., guidance from a tai chi teacher, yoga instructor, or therapist) and can also be a result of ongoing self-regulating practices. For example, an advanced tai chi practitioner knows when their shoulders are holding excess tension because of the refined body awareness cultivated through the intensive practice of their art. In this way, “the practice becomes the teacher”.
Being mindful can help you to remember what is supportive of healthy sleep. Mindfulness has been succinctly defined as, “…awareness…of present experience…with acceptance” (Germer, 2005, p. 7). Mindfulness informs you about the present state of your mind, words, and actions. The formal practice of mindfulness meditation has been associated with several physical, cognitive, and emotional benefits, including emotional regulation (Chambers, Lo, & Allen, 2008).
The practice of mindfulness is like a clear reflective mirror that allows the practitioner to learn about the state of their mind, body, and emotions through the process of non-judgmental observation in the present moment. Mindfulness helps you to remember the intention, focus, practices, and attitudes that can support you in your journey into restful sleep. Mindfulness supports self-regulation and can be practiced formally as a meditation or “organically” through self-reflective awareness throughout your waking day.
A mindful daytime can contribute to comfort and ease during the nighttime, paving a royal road to sleep and dreaming. The invitation to you, dear reader, is to practice “remembering”.
Larry Cammarata, Ph.D.
Please join Larry Cammarata, Ph.D., Linda Cammarata, RN, RYT, Heather Butts, JD, MPH, MA, and Ed Glauser, M.Ed., N.C.C., LPC for a lively, interactive and informative webinar entitled “Eight Keys: A Pathway to Natural Sleep,” on Sunday, January 13, 2013 at 7:00 p.m. to 8:30 p.m. EST. This webinar will be an introduction to the upcoming online Mind Body Medicine Sleep Training that will be starting in Spring 2013. For more information and to register for the January 13th webinar, please go to http://www.mindbodymedicinenetwork.com/Webinars.html.
References
Chambers, R., Lo, B. C. Y., & Allen, N. B. (2008). The impact of intensive mindfulness training on attentional control, cognitive style, and affect. Cognitive Therapy and Research, 32, 303–322. doi:10.1007/s10608-007–9119-0
Germer, C.K. 2005. Mindfulness. In C.K. Germer, R.D. Siegel, & P.R. Fulton (Eds.), Mindfulness and psychotherapy (pp. 3-27). New York: Guilford Press.
Siegel, D.J. 2012. Pocket guide to interpersonal neurobiology. New York: W.W. Norton.
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