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Evidence indicating the relationship between trauma and substance use disorders (SUDs), in addition to relapse and treatment retention rates for this population, suggests there is a need for a trauma-focused solution to treat SUDs. Eye movement desensitization and reprocessing (EMDR) therapy has been studied extensively as an effective approach for treating trauma and Posttraumatic Stress Disorder (PTSD). The research evaluating its treatment for other mental health disorders such as SUDs is promising. Merging mindfulness and ethical mindfulness practices with EMDR therapy lends additional evidence-based elements to make the case for this integrative system of treatment to be studied as a trauma-focused primary psychotherapy to treat SUDs. The resulting treatment, the MET(T)A Protocol (Mindfulness and EMDR Treatment Template for Agencies), has been created to address the need for a trauma-focused solution to treat SUDs. Procedures of the MET(T)A Protocol as applied in each of the 8 phases of EMDR therapy are described in detail. Clinical examples are provided to explain the application of the MET(T)A Protocol., Competing Interests: Declaration of Conflicting Interests:The author(s) declared the following potential conflicts of interest with respect to the research, authorship, and/or publication of this article: Dr. Stephen Dansiger is the creator of the MET(T)A Protocol., (© The Author(s) 2020.)

Dominant theories of depression position self-concept as a central determinant of psychological functioning, but the relationship between the structure of self-concept and depression has not been extensively explored. The present study investigates the relationship between the structure of the self and psychopathological outcomes (depressive symptoms and neuroticism) with two methodological approaches. Using an established framework that draws insight from Buddhist psychology, the structure of the self is conceptualized in terms of selflessness and self-centeredness. Specifically, selflessness is construed as a multidimensional concept characterized by interdependence, outsider phenomenology, and impermanence. The three dimensions of the self were assessed at age 26 with inventories of self-transcendence, perspective-taking, and materialism, respectively ( N = 814). First, a variable-centered approach was used to investigate potential interactions between the dimensions of selflessness. Self-transcendence negatively predicted depressive symptoms and neuroticism, whereas perspective-taking and materialism were positively associated with the outcomes. Self-transcendence moderated the relationship between perspective-taking and depressive symptoms. Perspective-taking was not statistically related to depressive symptoms for participants who exhibited higher levels of self-transcendence. The results clarify ambiguous associations between perspective-taking and depression found in previous research. Second, person-centered analyses were used to identify five profiles of self-structure: (1) Selfless , (2) Selfless Materialist , (3) Interdependent Insider , (4) Self-centered Non-materialist , and (5) Self-centered . As hypothesized, the Selfless cluster was associated with low levels of depressive symptoms and neuroticism, whereas the Self-centered cluster was associated with high levels. The profiles demonstrate the manifestation of several combinations of features of the self, which contributes to overall understanding of selflessness by complicating the traditional dichotomy between selflessness and self-centeredness., (Copyright © 2020 Wegemer.)

The Buddhist notion of nonattachment relates to an engagement with experience with flexibility and without fixation on achieving specified outcomes. The present study sought to define, create and validate a new measure of nonattachment as it applies to notions of the self. A new construct of "nonattachment to self" (NTS) was developed, defined the absence of fixation on self-related concepts, thoughts and feelings, and a capacity to flexibly interact with these concepts, thoughts and feelings without trying to control them. Two studies were conducted in the development of the new scale. With expert consultation, study 1 ( n = 445) established a single factor, internally consistent 7-item scale via exploratory factor analysis. Study 2 ( n = 388, n = 338) confirmed the factor structure of the new 7-item scale using confirmatory factor analyses. Study 2 also found the new scale to be internally consistent, with evidence supporting its test-retest reliability, criterion, and construct validity. Nonattachment to self-emerged as a unique way of relating to the self, distinct from general nonattachment, that aligned with higher levels of well-being and adaptive functioning.

This paper explores a debate that took place in Japan in the early twentieth century over the comparability of hypnosis and Zen. The debate was among the first exchanges between psychology and Buddhism in Japan, and it cast doubt on previous assumptions that a clear boundary existed between the two fields. In the debate, we find that contemporaries readily incorporated ideas from psychology and Buddhism to reconstruct the experiences and concepts of hypnosis and Buddhist nothingness. The resulting new theories and techniques of nothingness were fruits of a fairly fluid boundary between the two fields. The debate, moreover, reveals that psychology tried to address the challenges and possibilities posed by religious introspective meditation and intuitive experiences in a positive way. In the end, however, psychology no longer regarded them as viable experimental or psychotherapeutic tools but merely as particular subjective experiences to be investigated and explained.

This paper analyzes studies of mindfulness and the self, with the aim of deepening our understanding of the potential benefits of mindfulness and meditation for mental health and well-being. Our review of empirical research reveals that positive changes in attitudes toward the self and others as a result of mindfulness-enabled practices can play an important role in modulating many mental and physical health problems. Accordingly, we introduce a new concept-the "mindful self"-and compare it with related psychological constructs to describe the positive changes in self-attitude associated with mindfulness meditation practices or interventions. The mindful self is conceptualized as a mindfulness-enlightened self-view and attitude developed by internalizing and integrating the essence of Buddhist psychology into one's self-system. We further posit that the mindful self will be an important intermediary between mindfulness intervention and mental health problems, and an important moderator in promoting well-being. More generally, we suggest that the mindful self may also be an applicable concept with which to describe and predict the higher level of self-development of those who grow up in the culture of Buddhism or regularly engage in meditation over a long period of time.

The enactive approach to cognition is developed in the context of music and music education. I discuss how this embodied point of view affords a relational and bio-cultural perspective on music that decentres the Western focus on language, symbol and representation as the fundamental arbiters of meaning. I then explore how this 'life-based' approach to cognition and meaning-making offers a welcome alternative to standard Western academic approaches to music education. More specifically, I consider how the enactive perspective may aid in developing deeper ecological understandings of the transformative, extended and interpenetrative nature of the embodied musical mind; and thus help (re)connect students and teachers to the lived experience of their own learning and teaching. Following this, I examine related concepts associated with Buddhist psychology in order to develop possibilities for a contemplative music pedagogy. To conclude, I consider how an enactive-contemplative perspective may help students and teachers awaken to the possibilities of music education as 'ontological education.' That is, through a deeper understanding of 'music as a manifestation of life' rediscover their primordial nature as autopoietic and world-making creatures and thus engage more deeply with musicality as a means of forming richer and more compassionate relationships with their peers, their communities and the 'natural' and cultural worlds they inhabit.

This article introduces the issue of Journal of Clinical Psychology: In Session entitled "Beyond Meditation: Mindfulness-Related Clinical Practices." In the article, I describe how the "sisters of mindfulness"-forgiveness, gratitude, loving-kindness, compassion, acceptance, and best-self visualization-are each interconnected and important forms of mindfulness as well as tenets of Buddhist psychology. Each of these practices reflect mental strengths that are being integrated into the brain's neuroplastic development as a function of modern day psychotherapy., (© 2013 Wiley Periodicals, Inc.)