and Commitment Therapy
The mindful coping model that we articulate here raises an apparent paradox: mindfulness encourages nonevaluative contact with phenome-nological experience and attenuates emotional distortions of the percep-tual process (Hayes & Wilson, 2003), whereas positive reappraisal attributes a positively valenced, semantic meaning to experience. Hence, striving to reconstrue situations as positive would seem to be contrary to the ethic and quality of mindfulness. Indeed, the integration of mindful-ness and positive reappraisal detailed here may seem incongruent with classic Buddhist literature (Kalupahana, 1987), which are often taken to frankly discourage attachment to or cultivation of positive experiences.
Pursuit of positive experience inevitably results in emotional pain, this view holds, as the transience of events and objects leads to loss of what was pursued (Watts, 1957, 1961). On the other hand, Buddhism empha-sizes the cultivation of the four noble states of mind known as the Brahmaviharas, or Four Immeasurables (lovingkindness, compassion, sympathetic joy, and equanimity), three of which are infused with posi-tivity. Yet, Buddhist traditions emphasize equanimity (a construct closely linked with the notion of acceptance within ACT) as vital for keeping
Some modern theorists conceptualize mindfulness as antithetical to reappraisal due to the supposition that reappraisal requires identification with and aversion toward the original stress appraisal (Chambers et al., 2009). Moreover, ACT may be apparently incompatible with reappraisal, given its focus on undermining emotion regulation efforts in favor of developing acceptance toward unwanted psychological experiences (Hayes et al., 1999). ACT’s guiding theoretical framework posits that the attempt to alter or regulate undesirable thoughts and feelings promotes experiential avoidance, which in turn leads to distress, suffering, and compromised functioning. From this perspective, reappraisal as an emotion regulation strategy seems counterproductive at best and alto-gether incongruent with mindfulness.
A broader perspective is needed to resolve this paradox. We contend that the state of mindfulness is a key mechanism that makes reappraisal possible. Chambers et al. (2009) highlight a fundamental difference between mindfulness and reappraisal: reappraisal alters the content of consciousness, while mindfulness alters one’s relationship to those con-tents. While we agree with this characterization, we contend that mind-fulness and reappraisal are not diametrically opposed poles along a single continuum but rather represent different but complementary stages of an adaptive process. To reiterate, we hypothesize that mindfulness facili-tates positive reappraisal in that it allows for a decentered mode of aware-ness in which thoughts and emotions are accepted. Mindfulaware-ness may therefore be seen as a precondition or initial phase in the reappraisal process but should not be considered synonymous with positive reap-praisal itself. By accepting experiences instead of perseverating on them, cognitive resources are freed up, broadening the scope of attention to encompass pleasurable and meaningful events and building psychologi-cal flexibility.
Put another way, the accepting stance of mindfulness aids in decen-tering or undoing the perceived fusion between the initial cognitive appraisal and its correlated behavioral responses. In facilitating cognitive defusion, mindfulness opens a space in which the client can witness dis-tressing thoughts and emotions as merely insubstantial events and not as truths or fixed determinants of action. Thus, the initial appraisal is deliteralized, that is, exposed for what it is, a relational framing of events rather than an experiential reality. Through deliteralization, the initial appraisal loses its power to determine the behavioral response. It is
through the space afforded by decentering that the client can come into closer contact with a wider range of experiences, some of which may be reward or reinforce valued action. As Hayes, Strosahl, and Wilson (1999) state, “Cognitive defusion and openness to experience have the side effect of sensitizing the client to natural rather than verbally constructed contingencies, which in turn may allow the client to respond more effec-tively to environmental demands” (p. 237). Consequently, new cognitive appraisals of self and world can be made that advance the commitment to act in accordance with deeply held values. As such, mindfulness and acceptance may be key mechanisms that underlie the therapeutic influ-ence of reappraisal on well-being, a notion supported by data showing that lower levels of experiential avoidance (i.e., greater acceptance) mediate the relationship of cognitive reappraisal and positive psychologi-cal outcomes (Kashdan, Barrios, Forsyth, & Steger, 2006). Further, the capacity to accept experiences rather than avoid them moderates the effect of traumatic life events on meaning in life and posttraumatic growth (Kashdan & Kane, 2011), a construct closely linked with positive reappraisal. Thus, we argue that mindful acceptance is the fulcrum on which reappraisals can be leveraged in service of living a more meaning-ful life.
The aim of this process is not to regulate thoughts and emotions
“away” by suppressing, denying, or avoiding them but, rather, to foster committed action and imbue life with value. Ultimately, mindfulness imparts the individual with the freedom and, therefore, the responsibility for constructing a more purposeful and meaningful existence.
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