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Günlük hayat geçmiş üzüntüler ve geleceğe dair endişeler ile yaşandığında kişi içinde bulunduğu anın farkına varamaz. Olumsuz tecrübeler, kişinin yaşamındaki günlük olayları ve kendini olumsuz tanımlamasına, yargılanmasına yol açabilir. Örneğin; ‘başarısız biri olduğum için bu sefer de başaramadım’ gibi. Farkındalık ve kabullenme terapileri; kişinin hayatını olumsuz deneyimlerle anlamlandırmaktan uzaklaşmasını, hayatını bilinçli, dikkatli ve özenli yaşamasını sağlamayı amaçlamaktadır. Böylece kişi kendisi için önemli değerlerine uygun (örneğin okulunu bitirmek, bir aileye sahip olmak gibi değerler) bir yaşam seçebilir. Farkındalık temelli terapiler, biliş üzerinde çalışarak davranış değişikliği sağladığı için bilişsel davranışçı terapi ailesinden kabul edilmektedir ve üst bilişi şekillendirmektedir. Üst biliş kavramı, kişinin kendi düşünme/bilişsel süreçlerinin işleyişini bilmesidir. Olumsuz duygu ve düşünceler-den kaçınma, olumsuz başa çıkma biçimidir. Bu tür kaçınmalar anlık rahatlamalar sağlar fakat iyileşmeyi engellemektedir. Birey ancak kendi işlevsiz olumsuz düşünme şeklini fark ederse iyile-şebilir. Hoşnut olunmayan düşünceleri sabırla gözlemleme, iyi ya da kötü olarak yargılamama, onları kişiliğinin bir parçası olarak değerlendirmekten vazgeçerek, geçip gitmelerine izin vermesi, farkındalık ve kabullenme temelli terapilerde iyileşme adımlarıdır. Bu duygu ve düşünce durumu kendini zorlama ile elde edilememektedir. Farkındalığa dayalı bir yaşam, uzun vadeli uygulamalar gerektirir. Bu pratikler anda olmayı sağlayan nefes alma egzersizleri, yağmurda yürüme, günlük işlere odaklanma vb. egzersizlerdir. Böylece zihni eğiten ve zihni açık tutarak günlük hayatı yaşamayı sağlayan bir düşünce yönetme biçimi gelişir. Kabullenme ve kararlılık terapisi (ACT) ise kişinin kendi değerlerini (iyi bir aileye sahip olmak, okulunu bitirmek vb.) kararlı bir şekilde yaşamasını amaçlar. Bu terapide farkındalığın tüm bile-şenleri kullanılır. İki terapiyi ayıran nokta farkındalık terapisinde ana odaklanmayı sağlayan egzersizlerin daha baskın olmasıdır. ACT ise farkındalığın içerdiği kabulü daha çok vurgulamaktadır. İki terapi birbirini tamamlayıcıdır. Her iki terapi geçmiş ve geleceğe bağımlılığı azaltmayı amaçlar. Böylece kişi içinde yaşadığı zamanda kalabilir. Her iki terapinin temel stratejileri ortaktır; şimdiye odaklanma, yargısızlık, gözlem, kabullenme ve bilişsel ayrışma süreçlerini içermektedir. Bu süreçler birlikte yaşanmalıdır. Böylece kişi anda kalma becerisi kazanır. Bu becerilerle zihin, ACT'nin nihai hedefi olan değerlerle uyumlu yaşama için hazır olacaktır. Kendindelik becerileri yardımıyla kişi kendi hayatı için anlamlı olan, değerlerine uygun işlevsel eylemleri gerçekleştirebi-lir. Farkındalık ve kabullenme temelli terapiler manevi bir gelenek olan Budizm’in öğretilerinden beslenmektedir. Budizm'de kişinin düşüncelerinin iyileştirici veya hasta edici yönleri olduğu varsayılır. Bu nedenle budizme göre düşünceyi eğitmek önemlidir. Bu nedenle Budizm’in içeriğindeki “kişinin kendi üzerine yoğunlaşması, varlığını ve amacını anlamlandırması, düşüncelerimiz ve isteklerimizi yönetme” farkındalık ve kabullenme terapileri için kaynaklık etmiştir. Kutsal dinlerin farkındalık üzerine kavramları vardır. Kendine olma, akıl ve ruha odaklanma deneyimlerinin içeriği, farkındalık deneyimleri için çerçeve sağlayabilir. İnancın bu özelliklerinden dolayı dindar insanlar farkındalık pratikleri ile terapi olmaya yatkın bulunmuştur. Burada önemli olan nokta, Budist uygulamaların yapılış şekilleri değil, sağladığı bilişsel/duygusal iyileşmeye yardımcı olan kavramlardır. Örneğin zihni düzenleyen unsurlardan biri olan “Kabullenme” iyileşme sağlayan psikolojik bir kavramdır. Kabullenmeyi sağlayan argümanlar ilk önce Budizm’ de dikkati çekse de farkındalığı sağlamakta kullanılacak unsurlar oldukça fazladır, birçok gündelik uygulama kullanılabilir. Dinlerde bunu sağlayacak birçok düşünce ve uygulamanın oluşu dindar danışanların kendi kavramlarıyla iyileşebileceği düşüncesini getirmiştir. Farkındalık ve odaklanma sağlayan günlük bir uygulama örneği şöyledir; “üzüm yeme ile farkın-dalık”. Günlük pratikler yürüyüş, pişirmek vb. olabilir. Dolayısıyla bu üzüm yeme yerine, Müslüman danışan için farkındalık sağlayan, kendi anlayışı içinden başka bir uygulama olabilir. Alan çalışmalarında zikir, murakabe gibi dini davranışlar da kişinin kendine odaklanmasını, anda kalmasını sağladığı için dindar danışanlar için kullanılabilir bulunmuştur. Dinler, farkındalık uygulamaları için kabul edilen birçok günlük uygulamadan daha geniş bir içeriğe sahiptir. Farkındalık uygulamalarında olduğu gibi günlük hayattan uygulamalar yerine dini kavramlardan yararlanılabilmesi ACT için de geçerlidir. Bilişi düzenlemek için Müslüman danışanlar için kendi kavramları, uygun hikâye ve metaforlar kullanılabilir. Örneğin psikoterapilerde Mesnevî’den çokça yararlanılmaktadır. Olumlu- olumsuz her türlü düşüncenin zihin evinde misafir gibi ve geçici olduğu, onları gözlemlemek, gerektiği gibi (öfkelenmeden, yargılamadan, sadece anlama-ya çalışarak) ağırladıktan sonra gitmelerine izin vermek metaforu, farkındalık ve kabullenme terapilerinin kuramsal çatısındaki kabullenmeyi sağlamakta oldukça yararlı bulunmuş ve sıklıkla kullanılmıştır. Özetlenecek olursa, psikoterapilerin maneviyat ve dinle ilgili çabaları dinin bire bir psikoloji kavramlarıyla uyumunun sağlanması ya da psikolojinin daha dini bir görünüm alması değildir. Dikkat çekilen nokta farkındalığı sağlayabilen uygulamaların çok çeşitli olduğudur. Bundan dolayı dindar danışanların bilişlerine uygun dini uygulamalarla terapiler zenginleştirilmektedir. Farkındalık ve kabullenme terapileri, terapötik süreçte ortak stratejiler kullanmaktadır. Bunlar şimdiye odaklanma, yargısızlık, kabullenme, gözlem ve bilişsel ayrışmadır. Bu adımlara uygun uygulama, hikâye ve metaforlar başlangıçta Budizm içinden kaynak bulsa da uygulama ve hikâye seçiminde sınır olmadığı için, dinlerin zengin kavramları ve bu çalışma için dikkate alınan İslam’ın zengin kaynakları terapi süreçlerine dahil edilebilir bulunmuştur. İslam değerlerle dolu bir yaşam sunmaktadır, İslam’da çalışmanın teşviki, ümitli olma, değerli bir yaşam içinde olma aileye bağlılık, sosyal yaşamın değeri gibi hayatın her alanı için insanın mutluluğunu esas alan değerler çok önemlidir. Bu çalışmada zengin İslam düşüncesinden kısa kesitlerle zikir, murakabe ve ibadetin inançlı bireylerin farkındalığını artıracak uygulamalar olduğu ve farkındalık ve kabullenme terapisinin pratiklerinde uygulanabileceği tartışılmıştır. İslami düşünce ile farkındalık ve kabul temelli terapiler arasında kavramsal bir uyum bulunmuştur.
Living daily lives based on past questions and future worries, misleads people's minds to fail to recognize the value of present time. Negative experiences might cause the person to misinterp-ret and misjudge daily events and him/herself. For example, a person might think that he/she failed to succeed on the reason that he/she is a failor. The mindfulness and acceptance therapies, intends to ensure a person's life to be away from negative experiences and live life more attentive-and, caring, conscious and carefully. Hereby a person might choose for his/her a life suitable for the values that are important to him/her (graduating from the school, building a family, etc.and Therapies based on mindfulness are considered as a member of cognitive behavioral therapies as they work on cognition and change behavior, and these therapies re-form a metacognition. The concept of metacognition is the knowledge of the functioning of one’s own thinking/cognitive processes. Avoiding negative emotions and thoughts is a way of negative coping. Such avoidance provides immediate relief, but prevents healing. The person can be healed only by recognizing his/her dysfunctional negative way of thinking. Observing dissatisfied thoughts patiently, not judging as good or bad, let them go instead of taking them as part of one's own personality, are steps of healing in mindfulness and acceptance-based therapies. This state of emotion and thought can not be reached by self-enforcement. A life based on mindfulness requ-res long-term practices. These practices are exercises such as breathtaking exercises, walking under rain, focusing on daily events, etc. that providing being at the moment. Therefore a mental management form improves that trains the mind and keeps it awake to live the life. Acceptance and Commitment Therapies (ACT) on the other hand, help the person to implement one’s values (building a good family, graduation from school, etc.) in a decisive manner. All components of mindfulness are implemented in this kind of therapy. The main point to distinguish those two, is the dominance of exercises to provide focusing on the moment in mindfulness therapy. ACT, on the other hand, more emphasizes the acceptance included by mindfulness. The two therapies are complementary to each other. Both therapies aim to reduce dependen-ce on the past and the future. The person can stay at the time he/she lives. Main strategies of both therapies are mutual including focusing at now, avoidance of judgment, observation, acceptan-ce and cognitive defusion processes. These processes must be applied jointly. So the person gains the ability to stay in the moment. Herewith these skills, the mind will be ready to live in harmony with the ultimate goal of ACT. Through self-conscious skills, a person can realize functi-onal actions which are meaningful and suited his/her values. Therapies based on mindfulness and acceptance are fed by the teachings of Buddhism, a spiritual tradition. In Buddhism, one's thoughts are assumed to have healing or diseased effects. So it is important to train thought according to Buddhism. Therefore it has been a source for mindfulness and acceptance therapies in the content of Buddhism, "concentration of the person on himself/self, making sense of his/her existence and purpose, managing and improving his/her thoughts and wishes". Sacred religions have concepts of mindfulness. Experiences of self-focus, mind and spirit, which are the purpose of mindfulness in religions, and these can provide a framework for mindfulness experiences. Because of these characteristics of faith, religious people have been prone to therapy with mindfulness practices. The important point here is not the way Buddhist practices are made, but the concepts that help cognitive/emotional recovery. For example, “acceptance”, one of the elements that regulate the mind, is a psychological concept that provides healing. Although the arguments that ensure acceptance, first draw attention in Buddhism, there are many elements to be used to raise mindfulness, many daily practices can be used. The existence of many thoughts and practices that will ensure this in religions has the idea that religious clients can recover with their own concepts. Here is an example of a daily practice that provides mindfulness and focus; "mindfulness with eating grapes". Daily practice can be walking, cooking etc. Therefore, instead of eating grapes, it may be another application within its own understanding that provides mindfulness for the Muslim client. In the field studies, it was emphasized that religious behaviors such as dhikr (chan-ting) and murakabah (feeling that God is observing) were used by religious counselors as they help one to focus on himself/self to stay in the moment. Religions have more extensive con-tent than many daily practices that are accepted for mindfulness practices. As with mindfulness practices, it is also valid for ACT to benefit from religious concepts instead of daily life practices. Their own concepts, appropriate stories and metaphors can be used for Mus-lim clients to organize their cognition. For example, Mathnawi is widely used in psychothera-pies. The metaphor of positive and negative thoughts considered as guest and temporary in the mind house, observing them, and letting them go as they should (without getting angry and judging but just trying to understand) were found to be very useful in ensuring the acceptance in the theoretical framework of mindfulness and acceptance therapies. To summarize all above, we can claim that the effort shown by psychotherapies related to religion or sprituallity, does not have a meaning that psychology becoming more religious nor religious terms are transforming by being more relevant with the notions of psychology. Here, we are attemting to signify the diversity of many practices which attempt to build up mindfulness. Hereby it is possible to enrich therapies suitable with the cognitions of religious clients. Mindfulness and acceptance therapies use common strategies in a therapeutic process; such as focusing on the present moment, non- judgment, acceptance, observation and cognitive defusion so far. Under the practices, stories and metaphors which are suitable for the steps of such therapies find their resources in Buddhism, it is not necessary to limit the practices and stories considering that the rich consequences of religions especially the rich and generous resources of Islam can easily be considered as a part of therapy processes. Islam offers a life full of values based on human happiness for every sphere of life, such as encouraging working, hopefulness, being part of a worthwhile life, loyalty to family, and value of social life. In this study, it is discussed that, with short sections of rich Islamic perspective, dhikr (chanting), murakabah (feeling that God is observing), worship, tawakkul (resignation), ridh (consent), towba (repentance) are practices and thoughts that will increase the mindfulness and acceptance of believers, so that it can be applied in the practices of mindfulness and acceptance therapy. Conceptual harmony was found between Islamic thought and mindfulness and acceptance-based therapies.
Living daily lives based on past sorrows and future worries, misleads people’s minds to fail of recognition the value of present time. Negative experiences might cause the person to misinterp-ret and misjudge daily events and him/herself. For example, a person might think that he/she failed to succeed on the reason that he/she is a failor. The mindfulness and acceptance therapies, intent to ensure a person’s life to be away from negative experiences and living life more attenti-ve, caring, conscious and carefully. Hereby a person might choose for his/her a life suitable for the values that are important to him/her (graduating from the school, building a family, etc.). Therapies based on mindfulness are considered as a member of cognitive behavioral therapies as they work on cognition and change behavior, and these therapies re-form a the metacognition. The concept of metacognition is the knowledge of the functioning of one's own thinking /cognitive processes. Avoiding negative emotions and thoughts is a way of negative coping. Such avoidance provides immediate relief, but prevents healing. The person can be healed only by recognition his/her dysfunctional negative way of thinking. Observing dissatisfied thoughts patiently, non-judging as good or bad, letting them go instead of taking them as a part of one’s own personality, are steps of healing in mindfulness and acceptance based therapies. This state of emotion and thought can not be reached by self-enforcement. A life based on mindfulness requi-res long term practices. These practices are exercises such as breathtaking exercises, walking under rain, focusing on daily events, etc. that providing being at the moment. Therefore a mental management form improves that trains the mind and keeps it awake to live the life. Acceptance and Commitment Therapies (ACT) on the other hand, help the person to implement one’s values (building a good family, graduation from school, etc.) in a decisive manner. All components of mindfulness are implemented in this kind of therapy. The main point to distingu-ish those two, is the dominance of exercises to provide focusing on the moment in mindfulness therapy. ACT, on the other hand, more emphasizes the acceptance included by mindfulness. The two therapies are complementary with one another. Both therapies aim to reduce dependen-ce on the past and future. So the person can stay at the time he/she lives. Main strategies of both therapies are mutual including focusing at now, avoidance of judgement, observation, acceptan-ce and cognitive defusion processes. Those processes need to be applied jointly. So the person gains the ability to stay in the moment. Herewith these skills, the mind will be ready for living in harmony with the ultimate goal of ACT. Through self conscious skills, a person can realize functi-onal actions which are meaningful and suited his/her values. Therapies based on mindfulness and acceptance are fed by the teachings of Buddhism, a spiritual tradition. In Buddhism, one's thoughts are assumed to have curative or diseased effects. So it is important to train thought according to Buddhism. Therefore it has been a source for mindful-ness and acceptance therapies in the content of Buddhism, “concentration of the person on himself/herself, making sense of his/herself existence and purpose, managing and improving his/her thoughts and wishes”. Sacred religions have concepts of mindfulness. Experiences of self-focus, mind and spirit, which are the purpose of mindfulness in religions, and these can provide a framework for mindfulness experiences. Because of these characteristics of believe, religious people have been prone to therapy with mindfulness practices. The important point here is not the way Buddhist practices are made, but the concepts that help cognitive/emotional recovery. For example, “acceptance”, one of the elements that regulate the mind, is a psychological con-cept that provides healing. Although the arguments that ensure acceptance, first draw attention in Buddhism, there are many elements to be used to raise mindfulness, many daily practices can be used. The existence of many thoughts and practices that will ensure this in religions has bro-ught the idea that religious clients can recover with their own concepts. Here is an example of a daily practice that provides mindfulness and focus; “mindfulness with eating grapes”. Daily practice can be walking, cooking etc. Therefore, instead of eating grapes, it may be another application within its own understanding that provides mindfulness for the Muslim client. In the field studies, it was emphasized that religious behaviors such as dhikr (chan-ting) and murakabah (feeling that God is observing) were used by religious counselors as they help one to focus on himself/herself to stay in the moment. Religions have more extensive con-tent than many daily practices that are accepted for mindfulness practices. As with mindfulness practices, it is also valid for ACT to benefit from religious concepts instead of daily life practices. Their own concepts, appropriate stories and metaphors can be used for Mus-lim clients to organize their cognition. For example, Mathnawi is widely used in psychothera-pies. The metaphor of positive and negative thoughts considered as guest and temporary in the mind house, observing them, and letting them go as they should (without getting angry and judging but just trying to understand) were found to be very useful in ensuring the acceptance in the theoretical framework of mindfulness and acceptance therapies. To summaries all above, we can claim that the effort shown by psycotherapies related to religion or sprituallity, does not have a meaning that psychology becoming more religious nor religious terms are transforming by being more relevant with the notions of psychology. Here, we are attemting to signify the diversity of many practices which attempt to build up mindfulness. Hereby it is possible to enrich therapies suitable with the cognitions of religious clients. Mindfulness and acceptance therapies use common strategies in a therapeutic process; such as focusing on the present moment, non- judging, acceptance, observation and cognitive defusion so far. Althouugh the practices, stories and methaphors which are suitable for the steps of such therapies find their resources in Buddhism, it is not necessary to limit the practices and stories considering that the rich consepts of religions especially the rich and generous resources of Islam can easly be considered as a part of therapy processes. Islam offers a life full of values based on human happiness for every sphere of life, such as encouraging of working, hopefulness, being part of a worthful life, loyalty to family, and value of social life. In this study, it is discussed that, with short sections of rich Islamic perspective, dhikr (chanting), murakabah (feeling that God is observing), worship, tawakkul (resignation), rıdah (consent), towba (repentance) are practices and thoughts that will increase the mindfulness and acceptance of believers, so that it can be applied in the practices of mindfulness and acceptance therapy. Conceptual harmony was found between Islamic thought and mindfulness and acceptance-based therapies.
Alan : İlahiyat; Sosyal, Beşeri ve İdari Bilimler
Dergi Türü : Ulusal
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