Mindfulness practice
Mindfulness practices help to develop certain attitudes (non-judging, patience, trust, acceptance, letting go, etc) and the ability to pay attention and shift focus. It includes being aware and open, and able to observe and describe internal experiences and the external environment.
Below you will find various mindfulness resources, includuing:
Mindfulness: An Intro Series
Welcome to this brief introduction to mindfulness. If you’ve wondered what mindfulness is, wanted to try it out or understand it more, or you’re just searching for some new recordings, this series might be for you: a seven part introduction to mindfulness and some of its attitudes and core practices. If you would like to, you can dedicate about 2 weeks to working slowly though each practice.
Part 01: Introduction
The practice of mindfulness has become increasingly common in the world of therapy, and various therapeutic approaches place mindfulness at their core (e.g. Acceptance & Commitment Therapy and Dialectical Behavioural Therapy). Mindfulness is about stepping out of automatic pilot and being aware of what is going on in our minds, our emotions, our bodies and what is happening in the world around us. It is also about having the flexibility to shift our attention, and our behaviour, as needed.
While definitions vary greatly (Nilsson & Kazemi, 2016), in Western literature mindfulness is often defined as “… paying attention in a particular way: on purpose, in the present moment, and non-judgmentally” (Kabat-Zinn, 1994, p. 4). It has also been described as the a process of “…being present and aware with an attitude of curious acceptance” (Bishop et al., 2004). Mindfulness can mean many different things. It can refer to a state, a practice, or a course made up of different practices (Hanley et al., 2016).
This introduction is based on some of the approaches and practices taught in the Mindfulness Based Stress Reduction (MBSR) and Mindfulness Based Cognitive Therapy (MBCT) courses (please follow the links if you would like to find out more about them). As we go through this brief intro series, we will keep mindfulness as simple and practical as possible. At the core it is a simple approach, but like any skill — like anything worth doing — it takes time and effort to see the benefits.
HOW MINDFULNESS MIGHT HELP
As humans, we are able to experience a vast range of thoughts and feelings. We also have a great ability to amplify our suffering. This process happens when we get caught up in reacting to our thoughts and feelings; when we ruminate on the past or worry about the future; when we can’t stop analysing our problems and trying to solve them; or when we react out of habit in ways that make our lives (and/or the lives of others) harder. It’s natural to experience difficult thoughts and feelings, however, wrestling with them may make them worse (Wilson & Murrell, 2004).
Mindfulness offers an alternative to this process. When we are mindful, we may experience ‘objective awareness’ (Bishop et al., 2004; Shapiro, Carlson, Astin & Freedman, 2006) — a capacity to see our thoughts, emotions and physical sensations as temporary (Carmody, Baer, Lykins & Olendzki, 2009). Mindfulness can also help us to live more experientially, staying in touch with the things we can see, hear, touch, taste and smell, and spending less time worrying about the future or ruminating about the past. Instead of reacting out of habit we may develop more choice in what we focus on and how we respond.
Ideally, then, mindfulness is a process that can help us to better experience and process the wide range of thoughts and feelings that come with being human.
In the research literature, studies have shown that mindfulness may help psychological stress (Brown & Ryan, 2003; Carmody et al., 2009), anxiety and depression (Carmody et al., 2009), pain (e.g. Ludwig & Kabat-Zinn, 2008; Sagula & Rice, 2004), obesity (Singh, et al., 2008), executive functioning and self-regulated behaviour (Brown & Ryan, 2003; Carmody et al., 2009), and cardiovascular and psychological health (Prazak et al., 2012). Mindfulness has also been shown to prevent negative automatic responses from escalating (Heeren, Van Broeck & Philippot, 2009).
A FEW CAUTIONS BEFORE WE START
As the popularity of mindfulness increases we should keep a few things in mind. Mindfulness isn’t a cure all and it may not suit everyone (Hanley et al., 2016). While practices come from a very long Buddhist tradition, it has been much removed from this context and is relatively new field for western science. As such there is more work to be done in terms of understanding how it works and knowing who should or shouldn’t do certain practices.
First off, a lot of the research about mindfulness programmes is based on people practicing for eight weeks. This is because it takes time and effort to see change. Like any new skill, mindfulness requires persistence.
Secondly, the expectation we have going into our practices is important (Hanley et al., 2016). Mindfulness ‘interventions’ are often framed as a way to manage stress and relax. This is an example of mindfulness being used without reference to its original purpose which was to be able to perceive life more clearly*. The exercises won’t always make us feel less stressed and more relaxed. Life can be hard and mindfulness might slow us down enough to have some painful realisations. The more we make mindfulness practice about trying to change things (e.g. to be happier or more relaxed) the more frustrated we may become. We may also miss out on insights about the factors impacting upon us, or our impact upon others. Therefore, mindfulness is best viewed as a process of observing what is happening rather than judging it or trying to change it. We should focus on getting better at observing and understanding life, and reducing the layers of reaction in our mind, rather than trying to change our thoughts and feelings. That’s why this brief intro to mindfulness focuses a lot on ‘mindful attitudes’ such as non-judging and patience.
Finally, mindfulness may have different effects on different people. For example, many exercises focus on the body, and some people who have experienced trauma or abuse can struggle with this. If you have experienced serious mental health difficulties (particularly post-traumatic stress, symptoms of psychosis, bipolar or depression) or are currently having suicidal thoughts, it is recommended you work through this alongside a trained therapist (Hanley et al., 2016). A professional can help you to decide if mindfulness is suitable for you, which practices are appropriate, tailor your practices, and support you should the exercises bring up any issues.
*If you are interested in reading more about concerns surrounding mindfulness and meditation practices, and what can at times be the overly positive rhetoric around it, these articles by Miguel Farias and Catherine Wikholm (authors of ‘The Buddha Pill: Can Meditation Change You?’) may be a good introduction: (1), (2). Also, these articles by Peter Doran and Ron Purser are an important commentary on ‘McMindfulness’ — the use of mindfulness practices in institutions to help people become calmer and more productive without any link to the history of mindfulness (and its original purpose) or acknowledgement of the wider factors influencing people (e.g. systemic problems in an organisation leading to real workplace stress).
Now that we have talked about what mindfulness is, how it may help, and a few things to be aware of, in part two of this series we will talk about the first step in mindfulness practice: Mindful attention.
Part 2: Mindful Attention
If we spend our weeks thinking hard, planning and problem solving, it can be hard to slow down and smell the roses. Getting out walking, hiking, dancing, eating, seeing friends or playing sports can be a great antidote. When we do these things we get less ‘heady’ and more experiential — we see the sky, hear the rain, smell the grass, touch the water and taste the food.
Mindfulness practices can help us to have these sensory experiences, in subtle ways, more and more each day. Of course, we can still pay attention to planning and problem solving when we need to, but we get better and getting experiential when we want to. Life can be rich when we are there to experience it, even when we are doing simple things like brushing our teeth, walking down the street, doing the dishes, eating food, or talking to people around us.
When we are mindful we are aware of, and can switch our attention between, these eight focal points:
WHAT WE CAN SEE
WHAT WE CAN HEAR
THINGS WE CAN TOUCH
THINGS WE CAN SMELL
THINGS WE CAN TASTE
WHAT WE ARE THINKING
(Including all of the words, images, memories and visions our mind generates)
OUR EMOTIONS
(Including feelings we might usually shy away from)
OUR PHYSICAL SENSATIONS
(The sensations we feel inside up to the surface of our body)
Later in this introduction to mindfulness series we will do practices to help us to focus on these things and switch our attention between them.
Next, in section three, we will talk about the attitudes that go along with this attention.
Part 3: Mindful Attitudes
In section two we looked at what we might pay attention to when practicing mindfulness. Alongside practicing to become more aware of our senses, and our thoughts and feelings, we also need to cultivate some helpful attitudes - and we focus on that here in section three.
When it comes to psychological health, self-compassion may play more of a role than present-moment awareness (Van Dam et al, 2011). Research suggests people higher in self-compassion are less likely to experience depression and anxiety, and more likely to be satisfied in their lives (Neff, 2003a; 2003b). This is one example of how mindful attitudes may amplify the benefits of present moment attention. Compassion is also an important part of the original source of mindfulness practices: Buddhism.
The mindful attitudes help us to remember that we aren’t practicing mindfulness to experience anything in particular. As mentioned earlier, expectations are important, and while mindful practices may help these things, we shouldn’t be striving to relax, be calmer, or make any emotion ‘go away’. Instead we focus on noticing what is going on — within us and around us. After this we might feel calmer, but sometimes it might be difficult; we may slow down enough to notice something really important. We may realise we need to make a difficult choice, change our behaviour in some way, or take a challenging action such as confronting injustice.
The following mindful attitudes help to shape our expectations of the practice. They can help us to allow all of our thoughts, feelings and experiences to be noticed, and to make room for them all. According to Jon Kabat-Zinn there are seven key mindful attitudes (Kabat-Zinn, 2013, p.21–30).
NON-JUDGING
“…paying close attention to your moment-to-moment experience while, as best you can, not getting caught up in your ideas and opinions, likes and dislikes”. (Kabat-Zinn, 2013, p. 21)
In life it helps to be discerning — to be able to make judgement calls. However, sometimes judgements run amuck. We can habitually judge ourselves, our lives or other people. We can also judge our experiences — our thoughts, feelings, wants and needs, and by doing so make it all more complicated. For example we might get angry about being sad, scared of being angry, or ashamed of having certain needs. Non-judging is the practice of stepping back and noticing all of those judgements. While it is called “non-judging” it might be easier to think of it as getting better at noticing our habitual judgements, discerning which are useful, and those that are simply automatic reactions we can let come and go.
PATIENCE
“… we cultivate patience toward our own minds and bodies when practicing mindfulness” (Kabat-Zinn, 2013, p. 23)
Our minds work faster than the speed of life. We might have an idea, but it will take time for that idea to be realised. We might want things to happen faster than they could ever realistically occur. Do you become impatient easily? Does being impatient help? If you get impatient, and it causes you agitation or stress or anger, try to cultivate this mindful attitude.
BEGINNER’S MIND
“….a mind that is willing to see everything as if for the first time” (Kabat-Zinn, 2013, p. 24)
When we go to new places it is easy to experience beginner’s mind. This is because we are seeing everything for the first time. This is harder when we walk down the the same streets every day. However, we can walk down a familiar road while trying to view it through the eyes of a tourist. This is beginner’s mind; seeing things with fresh eyes. We can try this with the landmarks or objects around us, people we have known for years, and our own senses, thoughts and emotions. We can cultivate beginner’s mind by taking the time to slow down and deeply observe those things we take for granted.
TRUST
“It is far better to trust in your own intuition and your own authority, even if you make some “mistakes” along the way, than always to look outside yourself for guidance” (Kabat-Zinn, 2013, p. 25)
When it comes to learning new skills, from mathematics to piano to understanding ourselves, we develop through trial and error. Mindfulness can help us to notice our thoughts, feelings, needs and wants, and to trust that we can take it slowly and come up with a good decision before acting (or not acting). We can then reflect on what happened and learn. The more we learn, the more we can trust ourselves.
NON-STRIVING
“…trying less and being more” (Kabat-Zinn, 2013, p. 26)
As mentioned earlier, when we practice mindfulness we want to let go of the need to change anything other than where we focus our attention, and the attitudes we take. This is often the most useful way to actually make positive change. Trying to stop feeling sad often keeps the sadness hanging around. Simply feeling the sadness, noticing it, can allow it to come and go. Non-striving describes this process; not trying to achieve anything in particular. When we sit down to be mindful, we try not to try too much. For a change we simply try to be.
ACCEPTANCE
“… seeing things as they are in the present moment” (Kabat-Zinn, 2013, p. 27)
Suffering often stems from struggling against what is. Acceptance helps us to see things as they are. By accepting we can see things clearly, and decide if there is anything we can do about it. It does not mean doing nothing. It means seeing clearly. If I have hurt someone I can try to think my way out of it, or I can accept that happened, be open to feeling the feelings I have about it, and decide to do something about it. If I feel emotional pain I can fight it all day long and wear myself out. If I have negative thoughts about myself, I can go to battle with them — sometimes winning and sometimes losing. Or, I can step back, notice all this, and accept it, being present, seeing the bigger picture, saving time and energy and freeing up my attention to be here and now, and if I want to, plan my next step.
LETTING GO
“… let our experience be what it is, and practice observing it from moment to moment” (Kabat-Zinn, 2013, p. 29)
Letting go is the process of not becoming attached to pleasant thoughts or feelings, or trying to run from difficult thoughts or feelings. Instead, we let it all come and go. This attitude helps us to simply notice things as they are.
While these attitudes are not all the attitudes we can cultivate, or that may come from, mindfulness practice, they cover some good ground. You will have noticed there is a lot of crossover between the different attitudes, for example letting go of thoughts and feelings is closely related to acceptance, or not striving to think or feel a certain way. This is good, as focusing on any one will help to develop the others. When you practice the upcoming skills, keep these attitudes in mind.
Next, in section four, we will look at how to get set up for practices.
Part 4: Setting Up for Practice
We have been through a lot already in this series. Now we start to talk about the practices. Before we start each practice it is good to arrange things to create a good setup for practice. This is especially important for the foundation and ‘formal’ practices (sections five and six), but they are also useful for the ‘informal’, ‘anytime’ practices (section seven). The key things to think about are:
PLACE
Some people try to multitask mindfulness. They practice formal exercises on the bus, or they sit down in the lounge when the family is running around. This is possible, but it is hard, and is better suited to the ‘informal’ practices. When we are doing ‘formal’ practices (setting aside time to focus on mindfulness practice) it is better to be in a quiet place where we won’t be interrupted. So before practicing the foundation skills or formal practices, find a quiet place.
POSTURE
We will go into more detail for each practice, but whatever whatever the case we want to take a “dignified” posture. This is straight, but not rigid. Alert. Awake. Like our mindfulness practice in general, it’s about making our posture intentional. If you are sitting on a chair, sit toward the front of the chair and have both feet firmly on the ground. Make sure you are stable. Have your back straight and head balanced over your spine. If sitting cross legged, try to have a firm base — propping your backside up with pillows can help. If you are standing or walking, stand straight, but don’t be stiff.
If you would like to look into this more, here are two guides to posture and other core mindfulness basics:
www.mindful.org/meditation-getting-started
www.mindful.org/a-practice-for-posture
ATTENTION
We have mentioned this before, but it is well worth saying it again. Depending on the exercise we are doing, our attention will be focused on different things. The quality of attention should be calm; not intense. An aware attention. Also, when our mind wanders all we need to do is notice where it has gone, and bring it back. Through our practice we are training ourselves to notice where our mind has wandered and to bring it back.
ATTITUDE
We have also talked about attitude, but here it is again! Come back to the mindful attitudes before you practice. Remember, the goal isn’t to have a “clear mind”. It is the nature of the mind to look to the past and future and to analyse. The mindful attitudes help us to remember this, and to bring compassion to anything that happens during our practice. To cultivate non-judgement, patience, beginner’s mind, trust, non-striving, acceptance and letting go.
In section five we start to practice the foundation skills. After that, sections six and seven, we introduce ‘formal’ practices (specific skills we practice at set times), and ‘informal’, ‘anytime’ practices (bringing mindfulness to our daily activities).
Part 5: Foundation Skills
There are many mindfulness practices, but here in section five we will try three core practice skills.
1. MINDFUL BELLY BREATHING
The first core skill is breathing: Mindful Belly Breathing, otherwise known as mindful diaphragmatic or abdominal breathing. Being aware of our breathing is a part of all other practices. No matter what the focus of our mindfulness practice, we always want to be breathing well.
Here is a five minute mindful breathing practice. Try to do this 3 times today before moving on.
2. NOTICING | OBSERVING
Noticing is about coming back to our senses: simply noticing without judging or elaborating on what anything means. Usually when we see something, or smell something, or taste something, or feel something, we judge it as good or bad. Noticing is not that. Noticing is simply observing what is there. We are going to practice this using the eight focal points (what we can see, hear, touch, taste, smell, think, feel and our physical sensation). As you practice try observe things with a curious beginners mind, as though you have never experienced them before.
Here are two practices. The first is a five minute practice focusing on one sense. The second is 10 minutes and guides you through all the 8 points of attention. Try out the five minute practice twice and the 10 minute practice once before moving on.
3. NAMING | DESCRIBING
Naming is the next step. Naming is simply about naming what we notice, not judging it or evaluating it. We are learning how to describe things objectively without the automatic layers of judgement we have developed throughout our lives. We are practicing the skill of separating objective experience (what’s actually happening) from subjective judgment (our interpretation of, or elaboration on, what is happening). Like noticing, naming helps us to step out of narrative problem solving and judging, and into the present moment.
This is a practice of describing. Again, this focuses on one point of attention. As you do the practice at different times, choose different things to concentrate on. Try it out three times today, with three different points of attention, before moving on to the ‘formal’ practices.
Well done! You have practiced the foundations: breathing, noticing, and naming. Feel free to come back to these core skills any time. In fact, the more we practice these core skills, the better. Now we will move on to ‘formal’ practices in part six of this course. It sounds serious but really formal just means setting aside a time and place to do focused practice.
Part 6: Formal Practices
Now it is time to try seven formal mindfulness practices; one day each. Many of these are practices commonly used in the Mindfulness Based Stress Reduction programme and the Mindfulness Based Cognitive Therapy programme. They all draw on the skills you have been practicing; mindful breathing, noticing and naming. They are called formal simply because it’s about taking specific time out to do them. Let's begin.
5 5 5
555 is a very simple and quick mindfulness practice. It helps us to notice our surroundings and become more connected to the present moment. Here is a three minute 555 practice. Please try it out twice today before trying the Body Scan tomorrow.
THE BODY SCAN
The body scan is an excellent practice for getting in touch with our body, and for training our attention. Here is a 10 minute body scan practice. Try this twice today before moving on to Mindfulness of Body and Breathing tomorrow.
MINDFULNESS OF BODY AND BREATHING
Here is a mindfulness of body and breathing practice. Try this out twice today, then go on to the three minute breathing space. This practice combines breathing with a wider awareness of our body. Again it is about breathing, and noticing sensations.
3 MINUTE BREATHING SPACE
The three minute breathing space is a short practice focused on our breathing and body. Obviously, because it’s only three minutes, it can come in very handy if you don’t have a lot of time. Here is a practice to try twice before moving on to the Counting Breath 1–10.
COUNTING BREATH 1–10
In another practice focused on the breathing, here we are going to pay more attention to paying attention. We count on each out breath trying to maintain our attention on breathing and counting until we get to ten. If and when our mind wanders, just start at one again. Practice this twice today before moving on to Mindful Walking tomorrow.
MINDFUL WALKING
This is a simple practice. It can be really good for those of us who struggle to sit still. It can also help the transition to sitting mindfulness practices after a busy day. All we do is walk slowly, paying attention to our feet, legs, body and breath as we move. Use this recording to try out Mindful Walking twice today, before moving on to Mindful Eating tomorrow.
MINDFUL EATING
When you eat, do you pay attention to every sensation during each mouthful? No? Most people don’t, and that is why we practice mindful eating. We can do mindful eating any time we have a meal. It might be hard at a big dinner with family or friends, but next time you are eating alone or having a small snack, or even a glass of water, and the time is right for your formal practice, try this. Try out Mindful Eating twice today before moving on to the Informal Practices tomorrow.
If you have done all seven practices well done. Developing mindfulness takes doing it, and you have done it. Now that you have done it, choose one or two and commit to doing a practice every day for the next few weeks. In the final part of our introduction to mindfulness we will talk about and try informal mindfulness; how we can take all these ideas and behaviours into our every day life.
Part 7: Informal Practices
Informal mindfulness practices are less about setting aside special time each day, and more about being mindful in whatever we are doing. Informal mindfulness is actually what mindfulness is all about: becoming more present in our daily lives, as we do our daily chores and spend time with friends and family. Bringing our full attention to whatever we are doing, any time of the day; paying attention to what we can see, hear, touch, taste and smell. Being aware of our thoughts, feelings, and physical sensations, being mindful as we walk, talk, eat, do the washing, cook or clean. Anything can be turned into an informal mindfulness practice.
Below you will find a two minute recording to guide you in a general approach to informal mindfulness. You can listen a few times to get the idea, then apply the process at any time of the day. If you have already gone through the rest of this course you’ll be very well set up. You may have found you are doing this more anyway! If you haven’t, don’t worry, the brief recording will help.
Listen to the recording a few times when you are doing any of these activities:
TOOTH BRUSHING
WALKING ANYWHERE
COOKING
DISHWASHING
CLEANING
DRINKING WATER OR TEA
LISTENING TO SOMEONE
SITTING ON A PARK BENCH
DOING WHATEVER
CONGRATULATIONS!!
If you have practiced everything in this series, well done. If you haven’t, that’s okay! Remember that a minute a day is better than nothing. And that you can come back to this course, or any part of it, at any time.
REFERENCES
Bishop, S. R., Lau, M., Shapiro, S., Carlson, L., Anderson, N. D., Carmody, J., et al. (2004). Mindfulness: A proposed operational definition. Clinical Psychology: Science and Practice, 11, 230–241.
Brown, W. K., & 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.
Carmody, J., Baer, R., Lykins, E. L. B., & Olendzki, N. (2009). An empirical study of the mechanisms of mindfulness in a mindfulness-based stress reduction programme. Journal of Clinical Psychology, 65(6), 613–626.
Hanley, A.W., Abell, N, Osborn, D.S., Roehrig, A.D., & Canto, A.I. (2016). Mind the gaps: Are conclusions about mindfulness entirely conclusive. Journal of Counselling & Development, 94, 103–114.
Heeren, A., Van Broeck, N, & Philippot, P. (2009). The effects of mindfulness on executive processes and autobiographical memory specificity. Behaviour Research and Therapy, 47(5), 403–409.
Hayes, S. C. (2004). Acceptance and Commitment Therapy and the new behaviour therapies. In S. C. Hayes, V. M. Follette & M. M. Linehan (Eds.), Mindfulness and acceptance: Expanding the cognitive-behavioural tradition (pp. 1–29). New York Guilford Press.
Hofmann, S. G. (2007). Cognitive factors that maintain social anxiety disorder: a Comprehensive Model and its Treatment Implications. Cognitive Behaviour Therapy, 36(4), 193–209.
Kabat-Zinn, J. (1990). Full catastrophe living: Using the wisdom of your body and mind to face stress, pain and illness. New York: Delacorte.
Kabat-Zinn, J. (1994). Wherever you go, there you are: Mindfulness meditation in everyday life. New York: Hyperion.
Kabat-Zinn, J. (2013). Full Catastrophe Living (Revised Edition): Using the Wisdom of Your Body and Mind to Face Stress, Pain, and Illness. New York: Random House Publishing Group.
Ludwig, D. S., Kabat-Zinn, J. (2008). Mindfulness in medicine. The Journal of the American Medical Association, 300, 1350–1352.
Neff, K. D. (2003a). The development and validation of a scale to measure self-compassion. Self and Identity, 2(3), 223–250.
Neff, K. D. (2003b). Self-compassion: An alternative conceptualization of a healthy attitude toward oneself. Self and Identity, 2, 85–102.
Nilson, H. & Kazemi, A, 2016. Reconciling and thematizing definitions of mindfulness: The big five of mindfulness. Review of General Psychology, 20(2), 183–193.
Prazak, M., Critelli, J., Martin, L., Miranda, V., Purdum, M., and Powers, C. (2012). Mindfulness and its role in physical and psychological health. Applied Psychology: Health and Well-Being, 4(1), 91–105.
Sagula, D., & Rice, K. G. (2004). The effectiveness of mindfulness training on the grieving process and emotional well-being of chronic pain patients. Journal of Clinical Psychology in Medical Settings, 11, 333–342.
Shapiro, S. L., Carlson, L. E., Astin, J. A., & Freedman, B. (2006). Mechanisms of mindfulness. Journal of Clinical Psychology, 62(3), 373–386.
Singh, N. N, et al. (2008). A mindfulness-based health wellness program for managing morbid obesity. Clinical Case Studies, 7(4), 327–339.
Van Dam, N., Sheppard, S., Forsyth, J and Earleywine, M. (2011). Self-compassion is a better predictor than mindfulness of symptom severity and quality of life in mixed anxiety and depression. Journal of Anxiety Disorders, (25), 123–130.
Wilson, K. G., & Murrell, A. R. (2004). Values work in acceptance and commitment therapy. In S. C. Hayes, V. M. Follette & M. M. Linehan (Eds.), Acceptance and Commitment Therapy and the new behaviour therapies (pp. 120–151). New York: Guilford Press.
Other mindfulness resources
Below you will find a few more mindfulness resources.
Mindfulness practices from 'Finding peace in a frantic world'
Here is a page with some free mindfulness recordings from the book "Mindfulness: Finding Peace in a Frantic World" based on an evidence-based programme from Oxford University. And here is the Soundcloud page with the same recordings.
