What do you think?
Rate this book
Trauma-Sensitive Mindfulness: Practices for Safe and Transformative Healing
"[A] rare combination of solid scholarship, clinically useful methods, and passionate advocacy for those who have suffered trauma." ―Rick Hanson, PhD, author of Buddha's Brain: The Practical Neuroscience of Happiness, Love, and Wisdom From elementary schools to psychotherapy offices, mindfulness meditation is an increasingly mainstream practice. At the same time, trauma remains a fact of life: the majority of us will experience a traumatic event in our lifetime, and up to 20% of us will develop posttraumatic stress. This means that anywhere mindfulness is being practiced, someone in the room is likely to be struggling with trauma. At first glance, this appears to be a good thing: trauma creates stress, and mindfulness is a proven tool for reducing it. But the reality is not so simple. Drawing on a decade of research and clinical experience, psychotherapist and educator David Treleaven shows that mindfulness meditation―practiced without an awareness of trauma―can exacerbate symptoms of traumatic stress. Instructed to pay close, sustained attention to their inner world, survivors can experience flashbacks, dissociation, and even retraumatization. This raises a crucial question for mindfulness teachers, trauma professionals, and survivors everywhere: How can we minimize the potential dangers of mindfulness for survivors while leveraging its powerful benefits? Trauma-Sensitive Mindfulness offers answers to this question. Part I provides an insightful and concise review of the histories of mindfulness and trauma, including the way modern neuroscience is shaping our understanding of both. Through grounded scholarship and wide-ranging case examples, Treleaven illustrates the ways mindfulness can help―or hinder―trauma recovery. Part II distills these insights into five key principles for trauma-sensitive mindfulness. Covering the role of attention, arousal, relationship, dissociation, and social context within trauma-informed practice, Treleaven offers 36 specific modifications designed to support survivors’ safety and stability. The result is a groundbreaking and practical approach that empowers those looking to practice mindfulness in a safe, transformative way.
264 pages, Hardcover
First published January 1, 2018
402 people are currently reading
3438 people want to read
About the author
David A. Treleaven
5 books33 followersDavid Treleaven, PhD, is a writer and educator working at the intersection of mindfulness and trauma. He is the author of the acclaimed new book Trauma-Sensitive Mindfulness (W. W. Norton), and founder of the Trauma-Sensitive Mindfulness (TSM) Community — a group committed to setting a standard of care within mindfulness-based practices, interventions, and programs.
Through workshops, keynotes, podcasts, and online education, David focuses on offering mindfulness providers with the knowledge and tools they require to meet the needs of those struggling with trauma. He is passionate about connecting his audience with on-the-ground experts, and is closely engaged with current empirical research to inform best practices.
Members of the TSM Community receive free access to David’s monthly podcast focused on mindfulness and trauma, and informative, downloadable resources to support making their mindfulness practice trauma-sensitive.
from https://davidtreleaven.com/
Through workshops, keynotes, podcasts, and online education, David focuses on offering mindfulness providers with the knowledge and tools they require to meet the needs of those struggling with trauma. He is passionate about connecting his audience with on-the-ground experts, and is closely engaged with current empirical research to inform best practices.
Members of the TSM Community receive free access to David’s monthly podcast focused on mindfulness and trauma, and informative, downloadable resources to support making their mindfulness practice trauma-sensitive.
from https://davidtreleaven.com/
Ratings & Reviews
Friends & Following
Create a free account to discover what your friends think of this book!
Community Reviews
Displaying 1 - 30 of 108 reviews
July 15, 2018
Really a 4.5 and a must read for anyone who is engaged in either trauma informed service or in mindfulness.
My household recently decided to start our own (3 person) mindfulness book club and the first book we read was Pema Chodron's 'Start Where You Are'. As a trauma survivor and someone who works to end sexual violence and support survivors every day, I had a strong reaction to some parts of the book -- feeling that there was never enough context about how it could look/feel different for folks who are still healing from trauma. I googled mindfulness and trauma and found this almost brand-new book. IT IS AMAZING! The author lays out concepts around both trauma response and the practice of mindfulness in really easily readable and digestible ways - and HOW THRILLED was I when on page 4, so early in the book, he stated " As a White, straight man who'd developed a political analysis, mindfulness helped build my capacity to turn toward - and not reflexively away from - oppressive forms of violence" and then goes on to actually center the social contexts of trauma and the ways that oppression and privilege influence people's experiences of harm- AND connects the levels of systemic trauma that oppressed groups experience to larger contexts of domination. As he shares, we have traditionally been conditioned to think of trauma as an *individual* tragedy or instance rather than a system of oppression and domination. By page 20 of the book! I was hooked and so engaged and thrilled to see this concept being laid out - not as new information, but as a foundation to then build upon while talking through the ways that trauma survivors can benefit from a practice of mindfulness.
As he states toward the end of the book, "The case I've made in this book is that mindfulness can increase the chances of our successfully integrating trauma by enhancing self-regulation". Healing trauma requires facing trauma and mindfulness, with specific enhancements or modifications, can help us, our communities, and the world to face trauma with "greater mental stability, an improved facility for self-regulation, and the ability to cultivate courage and compassion in the face of dysregulating symptoms".
YES!!!
I will leave you with a quote (okay two) that state truths that should be so obvious, yet often are not (even to those who are deeply involved in healing from trauma), - " ...many of us will be conditioned to think of trauma as an individual experience. The orientation of trauma recovery work often follows suit, focusing exclusively on systems that live inside the body - the relations between the SNS and PNS, for instance, or disparate parts of ourselves that split off in the aftermath of trauma. Trauma -sensitive practice, however, requires a holistic approach and must also factor in systems that live outside the body. This includes the relationship between an individual and the larger social systems that surround them" and "A core principle of this book is that we become more powerful and accountable trauma-informed practitioners when we think about trauma in a systemic way. Conceptualizing trauma as simply an individual tragedy leaves out the systemic conditions that so often lie at the root of trauma - racism, transphobia, poverty, and state violence, for example".
My household recently decided to start our own (3 person) mindfulness book club and the first book we read was Pema Chodron's 'Start Where You Are'. As a trauma survivor and someone who works to end sexual violence and support survivors every day, I had a strong reaction to some parts of the book -- feeling that there was never enough context about how it could look/feel different for folks who are still healing from trauma. I googled mindfulness and trauma and found this almost brand-new book. IT IS AMAZING! The author lays out concepts around both trauma response and the practice of mindfulness in really easily readable and digestible ways - and HOW THRILLED was I when on page 4, so early in the book, he stated " As a White, straight man who'd developed a political analysis, mindfulness helped build my capacity to turn toward - and not reflexively away from - oppressive forms of violence" and then goes on to actually center the social contexts of trauma and the ways that oppression and privilege influence people's experiences of harm- AND connects the levels of systemic trauma that oppressed groups experience to larger contexts of domination. As he shares, we have traditionally been conditioned to think of trauma as an *individual* tragedy or instance rather than a system of oppression and domination. By page 20 of the book! I was hooked and so engaged and thrilled to see this concept being laid out - not as new information, but as a foundation to then build upon while talking through the ways that trauma survivors can benefit from a practice of mindfulness.
As he states toward the end of the book, "The case I've made in this book is that mindfulness can increase the chances of our successfully integrating trauma by enhancing self-regulation". Healing trauma requires facing trauma and mindfulness, with specific enhancements or modifications, can help us, our communities, and the world to face trauma with "greater mental stability, an improved facility for self-regulation, and the ability to cultivate courage and compassion in the face of dysregulating symptoms".
YES!!!
I will leave you with a quote (okay two) that state truths that should be so obvious, yet often are not (even to those who are deeply involved in healing from trauma), - " ...many of us will be conditioned to think of trauma as an individual experience. The orientation of trauma recovery work often follows suit, focusing exclusively on systems that live inside the body - the relations between the SNS and PNS, for instance, or disparate parts of ourselves that split off in the aftermath of trauma. Trauma -sensitive practice, however, requires a holistic approach and must also factor in systems that live outside the body. This includes the relationship between an individual and the larger social systems that surround them" and "A core principle of this book is that we become more powerful and accountable trauma-informed practitioners when we think about trauma in a systemic way. Conceptualizing trauma as simply an individual tragedy leaves out the systemic conditions that so often lie at the root of trauma - racism, transphobia, poverty, and state violence, for example".
September 24, 2023
Trauma-Sensitive Mindfulness explores the (oft fraught) intersection of mindfulness practices and trauma recovery.
SELF DISCLOSURE ALERT 🚨
This is an important subject for me.
I am a trauma survivor.
I’ll spare you the details.
But it was prolonged and severe.
As such.
I carry the legacy of trauma in my body and being.
I’m also a life long mindfulness (meditation and yoga) practitioner.
Mindfulness has been a VERY important part of my recovery.
Additionally, I am a therapist.
I trained at a Buddhist university (although I do not declare as Buddhist or nor do I affiliate with any specific spiritual or religious orientation).
And I’m sober.
I specialize in mindfulness based therapy for trauma and addiction.
As such, I have been kicking around mindfulness and recovery communities (as both a consumer and provider) for over four decades.
Before you go calling me a BOOMER.
I’m going to clarify that I am GEN-X.
I’m 55.
I got started on my mindfulness journey early.
Anyway.
Point being.
I have spent a LOT of time around a LOT of traumatized people learning and practicing mindfulness.
And as AWESOME as that is.
There can be problems.
BIG PROBLEMS.
Author David A. Treleaven (also a therapist, and mindfulness practitioner) argues that while mindfulness can be healing, it can also inadvertently trigger traumatic memories and PTSD symptoms. This book attempts to adapt traditional mindfulness practices to be more sensitive to the needs of trauma survivors.
Treleaven does a great job of succinctly explaining the neurobiology of trauma in a way that normalizes PTSD/CPTSD, and the subsequent difficulties many survivors experience with mindfulness practices.
Treleaven consistently emphasizes the importance of choice and agency in mindfulness practices for trauma survivors.
Treleaven also emphasizes the need for mindfulness teachers to be not only trauma informed, but also culturally sensitive.
Ultimately, the goal of the book is to create a type of mindfulness practice that is inclusive and safe for everyone.
WOKE ALERT 🚨
Treleaven is VERY outspoken regarding his commitment to social justice. I loved this aspect of the book. I am COMPLETELY in agreement. But I’m QUITE certain that not everyone who picks up this book will feel the same.
In fact.
A few of the negative reviews said as much.
Part of me is like WHATEVER.
But the therapist part of me knows VERY WELL, that trauma doesn’t discriminate. And some of the people who NEED this book the most, may not align to prog-left politics. As such, I’m conflicted about this aspect of the book. Like I mentioned, I completely agree with Treleaven’s politics. And I see the issues of trauma and social justice as fundamentally inexplicable. And I also feel that if the MAGA crowd could get in on some of this goodness. They might just get less MAGA. And that would ACTUALLY make America great(er).
Not again.
But greater nonetheless.
Not a critique as much as an informed consent process for anyone who wants trauma sensitive mindfulness, but may not want a woke political conversation along with it.
Anyways.
5/5 for this (MINDFUL/SOBER NON-MAGA/NON-BOOMER).
SELF DISCLOSURE ALERT 🚨
This is an important subject for me.
I am a trauma survivor.
I’ll spare you the details.
But it was prolonged and severe.
As such.
I carry the legacy of trauma in my body and being.
I’m also a life long mindfulness (meditation and yoga) practitioner.
Mindfulness has been a VERY important part of my recovery.
Additionally, I am a therapist.
I trained at a Buddhist university (although I do not declare as Buddhist or nor do I affiliate with any specific spiritual or religious orientation).
And I’m sober.
I specialize in mindfulness based therapy for trauma and addiction.
As such, I have been kicking around mindfulness and recovery communities (as both a consumer and provider) for over four decades.
Before you go calling me a BOOMER.
I’m going to clarify that I am GEN-X.
I’m 55.
I got started on my mindfulness journey early.
Anyway.
Point being.
I have spent a LOT of time around a LOT of traumatized people learning and practicing mindfulness.
And as AWESOME as that is.
There can be problems.
BIG PROBLEMS.
Author David A. Treleaven (also a therapist, and mindfulness practitioner) argues that while mindfulness can be healing, it can also inadvertently trigger traumatic memories and PTSD symptoms. This book attempts to adapt traditional mindfulness practices to be more sensitive to the needs of trauma survivors.
Treleaven does a great job of succinctly explaining the neurobiology of trauma in a way that normalizes PTSD/CPTSD, and the subsequent difficulties many survivors experience with mindfulness practices.
Treleaven consistently emphasizes the importance of choice and agency in mindfulness practices for trauma survivors.
Treleaven also emphasizes the need for mindfulness teachers to be not only trauma informed, but also culturally sensitive.
Ultimately, the goal of the book is to create a type of mindfulness practice that is inclusive and safe for everyone.
WOKE ALERT 🚨
Treleaven is VERY outspoken regarding his commitment to social justice. I loved this aspect of the book. I am COMPLETELY in agreement. But I’m QUITE certain that not everyone who picks up this book will feel the same.
In fact.
A few of the negative reviews said as much.
Part of me is like WHATEVER.
But the therapist part of me knows VERY WELL, that trauma doesn’t discriminate. And some of the people who NEED this book the most, may not align to prog-left politics. As such, I’m conflicted about this aspect of the book. Like I mentioned, I completely agree with Treleaven’s politics. And I see the issues of trauma and social justice as fundamentally inexplicable. And I also feel that if the MAGA crowd could get in on some of this goodness. They might just get less MAGA. And that would ACTUALLY make America great(er).
Not again.
But greater nonetheless.
Not a critique as much as an informed consent process for anyone who wants trauma sensitive mindfulness, but may not want a woke political conversation along with it.
Anyways.
5/5 for this (MINDFUL/SOBER NON-MAGA/NON-BOOMER).
May 28, 2018
For folks with trauma histories, this book will be a relief because it will affirm you aren’t doing things wrong but instead how meditation needs to be modified for you. I appreciate how transparent this white author is about how systems of oppression contribute to trauma, which is a rarity among the field with the exception of Gabor Mate. Book does a decent job of explaining the science around trauma and the brain but for a more in depth book I would recommend Trauma and Memory by Peter Levine. All in all, very much needed for both the practitioner and for the field of mindfulness training.
July 25, 2019
This is probably the only mindfulness book I've read that genuinely explains how social context can make trauma worse for those who have to live in a discriminatory society. A good resource for those trying to work through traumatic experiences with mindfulness.
January 7, 2021
Solid book, bit repetitive
The TL;DR version of this book is: mindfulness is great, but if you have trauma, it can be problematic and you might want to consult a trauma specialist. If you are a mindfulness teacher, be aware that some of your students might have trauma come up during mindfulness and they won’t be able to mindfulness their way out of it. So have them see a trauma specialist. And also, be sensitive to race, gender, religion, sexuality and other things that might be causing a person trauma that you are not aware of as a privileged presumably white person. That’s it. That’s the entire book. Except it drags on a FAIR bit. But is it a solid read for anyone in the mindfulness field or who has clients they use mindfulness with? Yes. But expect to yawn. A lot.
The TL;DR version of this book is: mindfulness is great, but if you have trauma, it can be problematic and you might want to consult a trauma specialist. If you are a mindfulness teacher, be aware that some of your students might have trauma come up during mindfulness and they won’t be able to mindfulness their way out of it. So have them see a trauma specialist. And also, be sensitive to race, gender, religion, sexuality and other things that might be causing a person trauma that you are not aware of as a privileged presumably white person. That’s it. That’s the entire book. Except it drags on a FAIR bit. But is it a solid read for anyone in the mindfulness field or who has clients they use mindfulness with? Yes. But expect to yawn. A lot.
June 26, 2018
Not enough focus on Complex PTSD and emotional flashbacks.
A lot of good information, but not enough that is specific to those who suffer from emotional flashbacks and C-PTSD only. I’m left with a lot of assumptions about how the concepts apply to less obvious symptoms, including disassociation and trauma that is formed over a long period of time through repeated events. In other words, I’d like to have heard more about meditation and its impact on trauma that isn’t necessarily tied to one or many very specific, clear-cut events.
A lot of good information, but not enough that is specific to those who suffer from emotional flashbacks and C-PTSD only. I’m left with a lot of assumptions about how the concepts apply to less obvious symptoms, including disassociation and trauma that is formed over a long period of time through repeated events. In other words, I’d like to have heard more about meditation and its impact on trauma that isn’t necessarily tied to one or many very specific, clear-cut events.
February 19, 2020
In my mid-thirties, shortly after my divorce, I became an avid reader of pop psychology and neuroscience books; I was just beginning to grapple with a childhood I'd been taught to think of as "normal" and the effects it had had, and just beginning to talk about them in therapy.
(I'd had one session with a child psychologist in my teens after a suicide attempt. He asked how I was and I told him I was "fine," because I knew from a lifetime of coaching that "fine" was always the right answer, because feelings were wrong and if I had them I was wrong and a bad person. Unsurprisingly, this single sessions did not help.)
I learned a lot of helpful things from that reading, both trivial and not:
1. A person who has a lot of photographs of themselves is a narcissist
2. A person who never looks at the camera is an introvert
3. A person who dresses a lot in black or dark colours is neurotic, in the sense of having a lot of negative feelings
4. If you grow up in a traumatic situation, you will either under-react or over-react to almost all situations, frequently both in sequence to one event
5. Not having experienced love or support as a child is "real" abuse, with lifelong consequences
That kind of thing. There's one thing I learned, though, that has been extremely unhelpful, over and over again:
1. No matter what the problem is, meditation will make it better!
Meditation is free, portable, and can be done from home, which is good for the single mother caring for a child with chronic pain and disabilities; accordingly, I have tried meditation--over and over. Audiobooks. Regular books. Headspace. Calm. Podcasts.
I can focus on my breath for ten minutes or so, though it's not always restful.
But I kept fucking up the guided meditations.
Not all of them! Some were great. But I could never predict in advance which ones I could do well at, and which ones would have me dissociating later on the drive to work. Frantically hitting pause before I ran from the room, spending the rest of the day in a rage or a funk.
Obviously, since the science was so conclusive, I must be the problem (exactly what I had been conditioned to believe about all of my problems).
Oh hey, did you know that the science is not conclusive?
Years back, after my failed Headspace experience, I googled "meditation negative effects," both the regular google and the scholar one. I found studies that discussed mild to moderate positive impacts from meditation for a variety of issues, but none of them even investigated negative impacts.
None.
In any study I could find.
The entire field of meditation studies seemed to have decided in advance that meditation could only have positive impacts, so it wasn't worth even looking for harms.
Now, I don't have access to full text or complete databases; I may have missed some things. But it still struck me. That's like missing alcoholism because all of your studies on drinking include only positives like being tipsy and liquid courage.
But recently I had another set of fun experiences with guided meditations in Calm. Three guided meditations in a week that sent me in a flashback-fueled tailspin, and once again googling for "meditation trauma flashbacks." Only this time, lo and behold, I found something.
Entire websites discussing the harms and pitfalls of practicing mindfulness with a history of trauma, serious scientific studies, forums, and ... this book.
It is not meant for trauma sufferers or meditators themselves, but for therapists, counselors and mindfulness teachers. Still, I found it enormously validating and helpful. I do not need to just keep pushing through, trusting that the benefits will come after weeks or months of debilitating side effects. I can and should prioritize safety, and stop anything that triggers or exacerbates symptoms.
It was a challenging read; it did itself bring up a lot of dark stuff. But it was dark stuff for a purpose, and I'm glad I read it. I recommend it highly.
(I'd had one session with a child psychologist in my teens after a suicide attempt. He asked how I was and I told him I was "fine," because I knew from a lifetime of coaching that "fine" was always the right answer, because feelings were wrong and if I had them I was wrong and a bad person. Unsurprisingly, this single sessions did not help.)
I learned a lot of helpful things from that reading, both trivial and not:
1. A person who has a lot of photographs of themselves is a narcissist
2. A person who never looks at the camera is an introvert
3. A person who dresses a lot in black or dark colours is neurotic, in the sense of having a lot of negative feelings
4. If you grow up in a traumatic situation, you will either under-react or over-react to almost all situations, frequently both in sequence to one event
5. Not having experienced love or support as a child is "real" abuse, with lifelong consequences
That kind of thing. There's one thing I learned, though, that has been extremely unhelpful, over and over again:
1. No matter what the problem is, meditation will make it better!
Meditation is free, portable, and can be done from home, which is good for the single mother caring for a child with chronic pain and disabilities; accordingly, I have tried meditation--over and over. Audiobooks. Regular books. Headspace. Calm. Podcasts.
I can focus on my breath for ten minutes or so, though it's not always restful.
But I kept fucking up the guided meditations.
Not all of them! Some were great. But I could never predict in advance which ones I could do well at, and which ones would have me dissociating later on the drive to work. Frantically hitting pause before I ran from the room, spending the rest of the day in a rage or a funk.
Obviously, since the science was so conclusive, I must be the problem (exactly what I had been conditioned to believe about all of my problems).
Oh hey, did you know that the science is not conclusive?
Years back, after my failed Headspace experience, I googled "meditation negative effects," both the regular google and the scholar one. I found studies that discussed mild to moderate positive impacts from meditation for a variety of issues, but none of them even investigated negative impacts.
None.
In any study I could find.
The entire field of meditation studies seemed to have decided in advance that meditation could only have positive impacts, so it wasn't worth even looking for harms.
Now, I don't have access to full text or complete databases; I may have missed some things. But it still struck me. That's like missing alcoholism because all of your studies on drinking include only positives like being tipsy and liquid courage.
But recently I had another set of fun experiences with guided meditations in Calm. Three guided meditations in a week that sent me in a flashback-fueled tailspin, and once again googling for "meditation trauma flashbacks." Only this time, lo and behold, I found something.
Entire websites discussing the harms and pitfalls of practicing mindfulness with a history of trauma, serious scientific studies, forums, and ... this book.
It is not meant for trauma sufferers or meditators themselves, but for therapists, counselors and mindfulness teachers. Still, I found it enormously validating and helpful. I do not need to just keep pushing through, trusting that the benefits will come after weeks or months of debilitating side effects. I can and should prioritize safety, and stop anything that triggers or exacerbates symptoms.
It was a challenging read; it did itself bring up a lot of dark stuff. But it was dark stuff for a purpose, and I'm glad I read it. I recommend it highly.
May 22, 2019
It is difficult for me to review this book as it precipitated a spiritual awakening for me in ways that I can’t articulate because I haven’t fully processed so I may add to this review later. Treleaven is not only a talented writer, but the assessments and tips provided in this book are revolutionary and life-changing.
As someone who experienced extreme trauma in childhood and continuing into adulthood, I hadn’t fully been able to recognize and wrap my head around the treatment, tenderness, and recognition I deserved until reading this book (and I’ve read hundreds of others on the subject, as you can see here on Goodreads).
Second, I have been on a long journey of first running away from and now toward healing that I consider a marathon which culminated in sitting a 10-day Vipassana in February. While on retreat I experienced such a visceral anxiety reaction that I started fainting. This book repeatedly mentions retreat-goers looking at the backs of other peoples heads and feeling isolation and other disconnections and this exact thing happened to me repeatedly. I would look around the room at what I thought were victorious pillars of strength that were able to withstand the silence when I wasn’t. What happened was a playing out of my entire childhood trauma experience that included disassociation through daydreaming and going completely into my head. I managed to stick with the retreat and found after the 10 days of silence, many of the women had had very similar traumatic experiences and were re-traumatized as I was. The teachers were wholly unable to sympathize and completely unequipped to deal with the trauma in the room. Vipassana is unsafe.
I’ve had a daily meditation practice for more than 2 years. Meditation gave me back control of my life and space between stimulus and response that never existed before. However, after the Vipassana and through a difficult breakup, I have had extreme difficulty in meditation and this book taught me that it’s COMPLETELY ok to recenter, redirect my attention, move in ways that comfort me, try other positions or kinds of meditation, or stop the practice entirely. I cannot say enough about how liberating that is.
To experience the straight white male authors guidance and compassion, while also seeing that he had done so much homework and was so deeply and sincerely connected to social justice movements and healing the harms from systems of oppression was doubly healing.
I just can’t say enough about this book. Thank you David Treleaven. And thank you to the incredible person who recommended it to me.
As someone who experienced extreme trauma in childhood and continuing into adulthood, I hadn’t fully been able to recognize and wrap my head around the treatment, tenderness, and recognition I deserved until reading this book (and I’ve read hundreds of others on the subject, as you can see here on Goodreads).
Second, I have been on a long journey of first running away from and now toward healing that I consider a marathon which culminated in sitting a 10-day Vipassana in February. While on retreat I experienced such a visceral anxiety reaction that I started fainting. This book repeatedly mentions retreat-goers looking at the backs of other peoples heads and feeling isolation and other disconnections and this exact thing happened to me repeatedly. I would look around the room at what I thought were victorious pillars of strength that were able to withstand the silence when I wasn’t. What happened was a playing out of my entire childhood trauma experience that included disassociation through daydreaming and going completely into my head. I managed to stick with the retreat and found after the 10 days of silence, many of the women had had very similar traumatic experiences and were re-traumatized as I was. The teachers were wholly unable to sympathize and completely unequipped to deal with the trauma in the room. Vipassana is unsafe.
I’ve had a daily meditation practice for more than 2 years. Meditation gave me back control of my life and space between stimulus and response that never existed before. However, after the Vipassana and through a difficult breakup, I have had extreme difficulty in meditation and this book taught me that it’s COMPLETELY ok to recenter, redirect my attention, move in ways that comfort me, try other positions or kinds of meditation, or stop the practice entirely. I cannot say enough about how liberating that is.
To experience the straight white male authors guidance and compassion, while also seeing that he had done so much homework and was so deeply and sincerely connected to social justice movements and healing the harms from systems of oppression was doubly healing.
I just can’t say enough about this book. Thank you David Treleaven. And thank you to the incredible person who recommended it to me.
July 16, 2021
Essential reading for ANY mental health specialist, or even anyone who swears by mindfulness and meditation and wants to get their friends and family and followers on board. It's not healthy for everyone and can trigger trauma and PTSD and this must be a qualifier before recommendation.
A member in my cult therapy group was in a buddhist cult. Before joining therapy with a cult specialist, she was in generic therapy, where meditation was recommended to her. This girl ended up having a panic attack during the practice because of what the sound of the gong evoked for her. But she felt uncomfortable leaving and disrupting the class, so she suffered in silence until it was over.
Other people find themselves triggered by things that have no direct correlation to meditation.
Personally, I used to find that meditation gave me intense anxiety and an increased heartrate. In various free classes offered at work or church I was taught to focus on my breathing to feel calm; however this actually has the opposite effect for me. For years as a child I had debilitating anxiety and panic attacks, which made me hyper-aware of my breathing and heart rate, which only made the situation spiral. So focusing on breathing, even as an adult, does not leave me in a healthy space. I learned eventually that you can focus on other things such as ambient sounds, and that there's much more to meditating than breath.
It also helped to realize that "spirituality" can refer to something completely outside religion. For those who have survived religion, and for most atheists and skeptics, "spirituality" is a trigger word.
It's great for therapists to be aware of these kinds of things!
The book wasn't COMPLETELY relevant to me since it comes from the mental health practitioner perspective, but I found it to be interesting and validating -- a much-needed topic to cover!
A member in my cult therapy group was in a buddhist cult. Before joining therapy with a cult specialist, she was in generic therapy, where meditation was recommended to her. This girl ended up having a panic attack during the practice because of what the sound of the gong evoked for her. But she felt uncomfortable leaving and disrupting the class, so she suffered in silence until it was over.
Other people find themselves triggered by things that have no direct correlation to meditation.
Personally, I used to find that meditation gave me intense anxiety and an increased heartrate. In various free classes offered at work or church I was taught to focus on my breathing to feel calm; however this actually has the opposite effect for me. For years as a child I had debilitating anxiety and panic attacks, which made me hyper-aware of my breathing and heart rate, which only made the situation spiral. So focusing on breathing, even as an adult, does not leave me in a healthy space. I learned eventually that you can focus on other things such as ambient sounds, and that there's much more to meditating than breath.
It also helped to realize that "spirituality" can refer to something completely outside religion. For those who have survived religion, and for most atheists and skeptics, "spirituality" is a trigger word.
It's great for therapists to be aware of these kinds of things!
The book wasn't COMPLETELY relevant to me since it comes from the mental health practitioner perspective, but I found it to be interesting and validating -- a much-needed topic to cover!
December 28, 2022
A must read for all of those who are teaching meditation and mindfulness, a still fantastic read for those who are interested in neither. This incorporates all of my favourite trauma therapies and sets a great foundation for trauma-informed practice and ways of living.
May 29, 2020
This book is important for teachers of meditation or mindfulness who are not trained to work with people who have a history of trauma. The book cautions such teachers to be prepared for clients who have trauma histories and be ready to adjust teachings for them.
It is definitely important for anyone who helps people go into an altered state of consciousness to understand there are risks of triggering traumatized responses in people who have some history of trauma.
People with a history of trauma also need to understand the risks of getting triggered when they go into meditative states of mind. Many people are encouraged to do meditation and mindfulness and they may not realize until it's too late that such practices might actually be triggering for them.
If you already have some understanding of trauma, you can skip Part I and go directly to Part II for specific techniques that are useful. I found chapters 5 & 6 in Part II to be the most useful....
It is definitely important for anyone who helps people go into an altered state of consciousness to understand there are risks of triggering traumatized responses in people who have some history of trauma.
People with a history of trauma also need to understand the risks of getting triggered when they go into meditative states of mind. Many people are encouraged to do meditation and mindfulness and they may not realize until it's too late that such practices might actually be triggering for them.
If you already have some understanding of trauma, you can skip Part I and go directly to Part II for specific techniques that are useful. I found chapters 5 & 6 in Part II to be the most useful....
March 25, 2018
This book is a must-read for mindfulness teachers and/or anyone who is teaching mindfulness to others. Mindfulness practice and instruction is not a one-size fits-all situation. David gives clear explanations why many people have a hard time 'just sitting,' and points out ways to modify and tailor the instruction to make it more accessible and doable for all. The information here is especially essential and helpful for those working with marginalized or underserved populations. Highly recommend!
Kate Crisp, E.D.
Engaged Mindfulness Institute
Prison Mindfulness Institute
Center for Mindfulness in Public Safety
Mindful Justice
Kate Crisp, E.D.
Engaged Mindfulness Institute
Prison Mindfulness Institute
Center for Mindfulness in Public Safety
Mindful Justice
July 25, 2018
In a practical sense, this is a good book. It offers useful ideas for how to use mindfulness effectively with people who have had trauma experiences. From a theoretical and scientific perspective, the book is less strong. For my taste, there's far too much featuring of popular, but scientifically unsupported concepts like polyvagal theory, the triune brain, and a "failure of integration" model for explaining trauma. All that said, this book could help clinicians, although it will give them an inaccurate impression of the science and theory underlying trauma and trauma treatment.
January 13, 2019
This was an excellent book for me (person with trauma history getting extremely distressed every time I tried to be formally mindful), and I really appreciated the contextualisation of more general oppression and trauma. If you are a reader with a trauma background do be aware that a lot of the content may be triggering (client examples particularly), but if you take it gently you will likely get a huge amount from the book anyway. This book is a great one to couple with more trauma-specific stuff like Peter Levine’s or Bethel van der Kolk’s.
November 5, 2020
2.5 stars to maybe 3 at times. I found some aspect of the book good but others not so much. The author does not really add a lot to the healing part of things. I would recommend the body keeps the score as a better book on this topic.
November 14, 2022
This has been recommended to me several times by different people. If you are considering reading this, be aware that reading about trauma is sometimes hard for people who have experienced trauma, so even though this book isn't graphic, it might still provoke a variety of emotions in the reader - not all of them comfortable.
"For people who’ve experienced trauma, mindfulness meditation can exacerbate symptoms of traumatic stress. This can include flashbacks, heightened emotional arousal, and dissociation. .... without the right guidance, mindfulness can be a cerebral and dissociative practice, causing people to bypass sensations that are vying for their attention."
The author uses a definition of trauma-sensitive practice that comes from the U.S. National Center for Trauma-Informed Care (2016):
"A program, organization, or system that is trauma-informed realizes the widespread impact of trauma and understands potential paths for recovery; recognizes the signs and symptoms of trauma in clients, families, staff, and others involved with the system; responds by fully integrating knowledge about trauma into policies, procedures, and practices; and seeks to actively resist re-traumatization."
The author has 3 goals: to minimize distress for people practicing mindfulness, to understand trauma's connection to broader social systems, and to advocate for a partnership between mindfulness practitioners and trauma professionals. He describes the role of systemic oppression and capitalist colonization as important issues in the history of using mindfulness as a secular mental health/wellness intervention as well as "the panacea problem—the tendency to look to mindfulness as a remedy to all difficulties."
The panacea problem is illustrated through the case study of a Black client facing anxiety and panic attacks caused in part by experiencing racism, who terminates therapy after her white therapist tries to use mindfulness as a relaxation technique to "cover over" the client's distress - making the systemic problem of racism something for the client to adjust to.
“Not everything that is faced can be changed; but nothing can be changed until it is faced”
- James Baldwin
Some important points:
- "Our nervous system doesn’t draw a distinction between “positive” and “negative” stress."
- In PTSD, time does not heal all wounds. Especially for people facing ongoing trauma and oppressive conditions.
- Trauma-sensitive practice is not a box you check off - "but an orientation to working with systemic harm."
- "One of the most irresponsible things we can do with traumatic stress is to invite people deeper into their pain." It's important to stay within the window of tolerance. Paying attention to traumatic stimuli can retrigger traumatic states. To start, it is better to find areas of attention that feel comfortable and safe, such as feeling the ground beneath your feet.
- Emotional catharsis doesn't necessarily mean someone is integrating a trauma experience. It is important to be able to shift your attention away from the sensations and/or thoughts associated with trauma, in order to stay within your window of tolerance.
- Don't make changes to breathing too rapidly.
- an 'anchor of attention' (neutral reference point to return to when your thoughts wonder during meditation, for example) can be re-traumatizing - focusing on your breath is often suggested as an anchor but this can be triggering. "Pushing oneself to stay mindfully focused on a particular stimuli is not necessary—nor helpful—for survivors." For some people it is easier to focus on internal sensations while moving.
- people who are suicidal or actively experiencing trauma symptoms are not recommended for group mindfulness and likely need 1:1, individualized support.
mindful gauge—a way to evaluate one’s response to different stimuli in the present moment (could be body sensations, moods, feelings, or thoughts); helps make decisions that promote self-regulation
"As someone who was raised to please others, I default to neutrality. I attempt to dodge conflict by attempting to remain detached and objective—something that was reinforced by having been raised male and oftentimes within my mindfulness training. As a White heterosexual man raised with class privilege, I’ve also been shaped to not see or acknowledge oppression when it happens. If I witness sexism, for instance, I distance myself from the situation rather than engage it. .... Avoidance and normalization become the easier choice. But this attempted impartiality only buttresses oppressive systems. If I don’t intervene, I’ve effectively communicated that I’m okay with what’s taking place. Pleasing some people generally happens at the expense of others, and sometimes I haven’t been aware of who has borne the outsourced burdens."
"For people who’ve experienced trauma, mindfulness meditation can exacerbate symptoms of traumatic stress. This can include flashbacks, heightened emotional arousal, and dissociation. .... without the right guidance, mindfulness can be a cerebral and dissociative practice, causing people to bypass sensations that are vying for their attention."
The author uses a definition of trauma-sensitive practice that comes from the U.S. National Center for Trauma-Informed Care (2016):
"A program, organization, or system that is trauma-informed realizes the widespread impact of trauma and understands potential paths for recovery; recognizes the signs and symptoms of trauma in clients, families, staff, and others involved with the system; responds by fully integrating knowledge about trauma into policies, procedures, and practices; and seeks to actively resist re-traumatization."
The author has 3 goals: to minimize distress for people practicing mindfulness, to understand trauma's connection to broader social systems, and to advocate for a partnership between mindfulness practitioners and trauma professionals. He describes the role of systemic oppression and capitalist colonization as important issues in the history of using mindfulness as a secular mental health/wellness intervention as well as "the panacea problem—the tendency to look to mindfulness as a remedy to all difficulties."
The panacea problem is illustrated through the case study of a Black client facing anxiety and panic attacks caused in part by experiencing racism, who terminates therapy after her white therapist tries to use mindfulness as a relaxation technique to "cover over" the client's distress - making the systemic problem of racism something for the client to adjust to.
“Not everything that is faced can be changed; but nothing can be changed until it is faced”
- James Baldwin
Some important points:
- "Our nervous system doesn’t draw a distinction between “positive” and “negative” stress."
- In PTSD, time does not heal all wounds. Especially for people facing ongoing trauma and oppressive conditions.
- Trauma-sensitive practice is not a box you check off - "but an orientation to working with systemic harm."
- "One of the most irresponsible things we can do with traumatic stress is to invite people deeper into their pain." It's important to stay within the window of tolerance. Paying attention to traumatic stimuli can retrigger traumatic states. To start, it is better to find areas of attention that feel comfortable and safe, such as feeling the ground beneath your feet.
- Emotional catharsis doesn't necessarily mean someone is integrating a trauma experience. It is important to be able to shift your attention away from the sensations and/or thoughts associated with trauma, in order to stay within your window of tolerance.
- Don't make changes to breathing too rapidly.
- an 'anchor of attention' (neutral reference point to return to when your thoughts wonder during meditation, for example) can be re-traumatizing - focusing on your breath is often suggested as an anchor but this can be triggering. "Pushing oneself to stay mindfully focused on a particular stimuli is not necessary—nor helpful—for survivors." For some people it is easier to focus on internal sensations while moving.
- people who are suicidal or actively experiencing trauma symptoms are not recommended for group mindfulness and likely need 1:1, individualized support.
mindful gauge—a way to evaluate one’s response to different stimuli in the present moment (could be body sensations, moods, feelings, or thoughts); helps make decisions that promote self-regulation
"As someone who was raised to please others, I default to neutrality. I attempt to dodge conflict by attempting to remain detached and objective—something that was reinforced by having been raised male and oftentimes within my mindfulness training. As a White heterosexual man raised with class privilege, I’ve also been shaped to not see or acknowledge oppression when it happens. If I witness sexism, for instance, I distance myself from the situation rather than engage it. .... Avoidance and normalization become the easier choice. But this attempted impartiality only buttresses oppressive systems. If I don’t intervene, I’ve effectively communicated that I’m okay with what’s taking place. Pleasing some people generally happens at the expense of others, and sometimes I haven’t been aware of who has borne the outsourced burdens."
December 8, 2023
Pretty good. I opened it so I could learn more about the possible dangers of practicing mindfulness with trauma. But this book felt like it got a little away from the point with regards to trauma from systemic oppression. I’m glad Treleaven addressed the topic, as trauma sensitive practitioners certainly need to be aware of such things, but I wish there was more in the way of advice for what we, the trauma sensitive practitioners, can do about it. The last chapter talked about social activism and donations to activist causes and while I think those things are important, it felt like my book that I picked up so I could practice in a safe way for myself became co opted into a political cause. Yes, the personal is political and all, but I picked this up so I could meditate without danger, not get lectured at about how I need to donate to activist causes. Donating would help end systemic trauma but it wouldn’t help me on the mat which is why I picked this book up.
Overall though I’m glad I read it and I learned some useful things about window of tolerance and the role of exteroception in trauma that I have been using on the mat.
Overall though I’m glad I read it and I learned some useful things about window of tolerance and the role of exteroception in trauma that I have been using on the mat.
April 8, 2024
Treleaven erklärt die Risiken von Achtsamkeitsmeditation in Zusammenhang mit Trauma auf strukturierte und nachvollziehbare Weise. Jedes Kapitel beinhaltet ein Beispiel aus seiner beruflichen Erfahrung, um ansatzweise ein Gespür für die Bandbreite an Ausprägungen zu bekommen. Im praktischen Teil des Buches führt er außerdem Vorschläge für die Gestaltung eines traumasensitiven Unterrichts an, die eine sehr solide Grundlage bieten. Sie sind mehr als Inspiration denn fixe Vorlage gedacht, denn wie die Fallbeispiele zeigen variieren Empfindungen und passende Modifikationen von Person zu Person. Darüber hinaus macht Treleaven mehr als deutlich, dass es neben individuellen Traumata noch jene gibt, die durch unterdrückende Systeme verursacht werden. Eigentlich ein Muss für alle, die Meditations- oder Achtsamkeitstraining anbieten.
June 7, 2021
Loved, loved, loved this book. Would highly recommend to anyone in the counselling field, as well as any person who is trying to have a more well-rounded understanding of the pros and (perhaps more importantly) the cons of mindfullness.
I very much appreciated how practical this book was. Additionally, I was very, very impressed with how Treleaven seamlessly wove in education about trauma from a social justice lens.
I very much appreciated how practical this book was. Additionally, I was very, very impressed with how Treleaven seamlessly wove in education about trauma from a social justice lens.
Read
May 17, 2023This was an interesting read. There is a lot to consider as you help other meditate, especially if they have experienced some form of trauma. There are some helpful ideas in the book. I don’t necessarily agree with all of the author’s world view, but I do believe reading this has made me more aware and sensitive to experiences and perspective of others.
April 26, 2024
Should be required reading for any yoga or mindfulness teacher
I have recommended this book over and over recently to anyone doing work with healing modalities including yoga or mindfulness. It’s helpful case studies, historical reflection and practical advice is something I will turn to again and again.
I have recommended this book over and over recently to anyone doing work with healing modalities including yoga or mindfulness. It’s helpful case studies, historical reflection and practical advice is something I will turn to again and again.
February 24, 2020
Excellent, informative, really clearly written. An invaluable resource that I'm really glad to have read, and that I'll be returning to again and again.
February 10, 2021
Essential reading for teachers.
March 23, 2023
If you practice and/or teach mindfulness, if you are in space with folks who experience trauma, definitely read this book.
April 30, 2024
It's a lot, but excellent. Chapter 9 brings it all together. Read it slowly because these stories matter. The people sharing them, their lives matter.
September 5, 2021
A guidebook for practitioners and meditators interested in the overlap of secular mindfulness and trauma. The author articulates that mindfulness might not be best suited for those with trauma. As such mindfulness training would need to be adjusted to support trauma victims. The author articulates that modern secular mindfulness has a scant 25 year tradition taken from a larger 2,500 Buddhist tradition. I was interested in this book because I'm affiliated with the larger 2,500 year tradition and was wondering how my lineage would support trauma victims.
In my perspective, it's really important to understand the difference in the two traditions. I've come to realize I'm an advanced meditator having studied in a Tibetan Buddhist tradition for nearly 10 years. If you include my dabbling one and off with another Tibetan Buddhist tradition, you would add another decade.
In my opinion, the author points out politely how as mindfulness gets mainstreamed the guard rails of this powerful practice are not fully implemented. This makes sense as therapists, teachers, social workers, etc get trained quickly.
The author points out that modern mindfulness I generally focused around "stress reduction" as such the practices can be perceived as minimal. In a spiritual context these practices are perceived as a pathway to liberation where demons and angels will arise. Some practices are seen as so powerful that they can only be given between teacher and student verbally.
There were two key points that stood out in my mind that mindfulness, I studied and the modern mindfulness taught more mainstream are different.
Eyes Open - In my tradition, we generally meditate with the eyes open. The instruction is eyes open, ears open, mouth open to maintain our connection with the world. The author talks about meditation with eyes closed. While we would meditate with eyes closed sometimes that would be a more advanced practice. Eyes open would always be taught first. It maintains a stronger connection with the present moment. You're less likely to space out or disassociate.
Pinpoint Focus - At one point, the author talks about pinpoint focus, feeling the nostrils. While we would do pinpoint focus, that would be an advanced practice. We would start with a more open flexibility focus. People have a hard enough time sitting still for 5 minutes or not looking at their phone. Pinpoint focus out of the gait would be painful for most people. Furthermore, focusing on the nostrils might be difficult with people with breathing issues (e.g. allergies, asthma, emphysema).
Anchor on the breath - "Anchoring" seems to be part of the mindfulness bases stressed reduction community. In my tradition, there was a big debate about the actual instruction around breath. Remember the instructions were originally in Tibetan and prior to that Pali or Sanskrit. The instruction was changed from "Focus on the breath" to "Feel the breath." The rationale is that "feeling" allows the meditator to engage a sensory experience and maintain connection with the present moment more effectively. The first step was to engage the senses.
There are other examples where I realized what I know as mindfulness and others know are very different. When I tell people I do meditation, they often ask what app do I use? Not realizing that my introduction to meditation was going to a Tibetan Buddhist meditation hall with monks on podiums chanting. Reading the book made me realize that my tradition already had a great deal of the support systems in place for trauma victims. That said, I did learn ways to be more skillful.
This is a good book for those trained in modern mindfulness who might want to engage their traumatized patients, cases, students and clients more effectively. It's also good for those trained in a spiritual Buddhist tradition to understand some of the science around trauma to make your engagement with trauma victims more compassionate and skillful.
In my perspective, it's really important to understand the difference in the two traditions. I've come to realize I'm an advanced meditator having studied in a Tibetan Buddhist tradition for nearly 10 years. If you include my dabbling one and off with another Tibetan Buddhist tradition, you would add another decade.
In my opinion, the author points out politely how as mindfulness gets mainstreamed the guard rails of this powerful practice are not fully implemented. This makes sense as therapists, teachers, social workers, etc get trained quickly.
The author points out that modern mindfulness I generally focused around "stress reduction" as such the practices can be perceived as minimal. In a spiritual context these practices are perceived as a pathway to liberation where demons and angels will arise. Some practices are seen as so powerful that they can only be given between teacher and student verbally.
There were two key points that stood out in my mind that mindfulness, I studied and the modern mindfulness taught more mainstream are different.
Eyes Open - In my tradition, we generally meditate with the eyes open. The instruction is eyes open, ears open, mouth open to maintain our connection with the world. The author talks about meditation with eyes closed. While we would meditate with eyes closed sometimes that would be a more advanced practice. Eyes open would always be taught first. It maintains a stronger connection with the present moment. You're less likely to space out or disassociate.
Pinpoint Focus - At one point, the author talks about pinpoint focus, feeling the nostrils. While we would do pinpoint focus, that would be an advanced practice. We would start with a more open flexibility focus. People have a hard enough time sitting still for 5 minutes or not looking at their phone. Pinpoint focus out of the gait would be painful for most people. Furthermore, focusing on the nostrils might be difficult with people with breathing issues (e.g. allergies, asthma, emphysema).
Anchor on the breath - "Anchoring" seems to be part of the mindfulness bases stressed reduction community. In my tradition, there was a big debate about the actual instruction around breath. Remember the instructions were originally in Tibetan and prior to that Pali or Sanskrit. The instruction was changed from "Focus on the breath" to "Feel the breath." The rationale is that "feeling" allows the meditator to engage a sensory experience and maintain connection with the present moment more effectively. The first step was to engage the senses.
There are other examples where I realized what I know as mindfulness and others know are very different. When I tell people I do meditation, they often ask what app do I use? Not realizing that my introduction to meditation was going to a Tibetan Buddhist meditation hall with monks on podiums chanting. Reading the book made me realize that my tradition already had a great deal of the support systems in place for trauma victims. That said, I did learn ways to be more skillful.
This is a good book for those trained in modern mindfulness who might want to engage their traumatized patients, cases, students and clients more effectively. It's also good for those trained in a spiritual Buddhist tradition to understand some of the science around trauma to make your engagement with trauma victims more compassionate and skillful.
January 2, 2025
I'll start with what I liked:
I liked the suggestions that were made for mindfulness practitioners to incorporate into their practice, that these considerations reached as far as administrative process, local physical environment, and social environment. For this, this book will remain on my shelf.
I liked that increased flexibility in mindfulness practice was a major theme. Especially when students can easily be dissuaded/harmed by rigid expectations of how to do mindfulness "the right way".
I liked the reference to Why Zebras Don't Get Ulcers by Sapolsky and LeDeux on the function of the Amygdala
I liked the presentation of the history of trauma research and social understanding/acceptance of the consequences of trauma as the etiology of certain problems that people face. This can help one be more understanding when interacting with those who have their ideas on the topic founded in older positions.
------
For what I didn't like:
This book suffers from the heavy reliance of (albeit common within the field at the time of writing) myths* about neurobiology—specifically, the triune brain and polyvagal theory. Granted, this was published in 2018, a good two to three years before the pushback against PVT became more public, it leaves little excuse for the inclusion of the triune brain which has widely been discredited for decades.
The discussion about the Amygdala, while not entirely wrong, seemed to oversimplify/misrepresent things a bit, especially in a way that hearkens memory of Yerkes-Dodson (another myth) without referencing it by name (which, in a way, made it into the book by way of Ogden when talking about arousal in the window of tolerance section), in a way that fits the narrative of walking the middle path. Seems like putting the cart before the horse: finding research to fit a narrative rather than seeing what narrative the research builds. I take a bit less issue here, as the stretches are more minor, the strokes more broad, and the usefulness in practice well worth it. I recommend checking out LeDeux's referenced work to understand better what I'm getting at here.
On part II: There's something very ironic to me about the disparagement of Feyerabend at the start of this section against "anything goes," given that Feyerabend was promoting exactly the kind of science that's on display here: messy, organic, and without method. This kind of science generates myths that can then be further refined against experience. PVT may be accepted as true in the context of producing stories that help clients heal, while being uselessly inaccurate in the context of explaining on a physical level what is happening within a survivor's body. Adding to this: accepting that common mindfulness practices might need to be radically altered and that whatever works for an individual to help them achieve mindfulness is also an "anything goes" approach. Though, without first reading Feyerabend, (Against Method, 4th Ed. (2010)) one might not see how this is the case.
In the section about the fear/immobility cycle, I thought back to my experience with what I can only call "neurogenic tremor" or maybe "non-fearful panic attack", stress induced shaking at any rate, and how this section and future discussions of it speak of it as being a stored response that can be healing to release rather than a simple physiological response to a flood of stress hormones. This failure to either qualify or explain more thoroughly left me baffled.
The bit about Medusa as an example seemed a little potentially problematic, especially as some survivors use Medusa as an image/icon of their survivorship, which was referenced a bit in the endnotes, but this qualification seemed an insufficient warning for this potential, er, faux pas.
The entire part two seemed rather shallow, though the intended audience is for mindfulness teachers to be able to incorporate some best practices on how to reduce harm and refer out students to trauma professionals, so shallowness actually makes a bit of sense here. I left this section feeling rather uncertain about the amount of testing that these best practices went through. This isn't to discount the potential good from disseminating the results of years of experience, but there was definitely a tone shift between the explanations and the suggestions that was a bit disorienting.
Some things missing:
I wish there were some discussion on common comorbidities, at least in the intake form section, though, again, this is difficult to go about when your audience isn't the licensed mental health professional, but the mindfulness teacher. The link between OCD and PTSD, for instance, is surprisingly strong. Basically, some more questions to suss out whether or not increased vigilance for, previously unknown to the individual, trauma responses is warranted.
I also wish there were some mention of PITS, a subtype of PTSD that doesn't respond well to certain kinds of interventions that are common in PTSD treatment. This is a bit odd to me as, in the introduction, Treleaven references his time as a psychotherapist for sex offenders; I would have imagined this would have at least made it into an endnote comment.
------
*myths meaning stories that have either not been scientifically validated or been disproven. These myths may be useful in practice to those who do not value accuracy above results, but this book presents these myths as accurate without any qualifications.
------
Some more minor nitpicks:
on page 13, there is a reference to Siegel (2011), but there is no Siegel (2011) in the references
on page 91, the "some of proximal development" being applied to adult learning is a common misapplication of Vygotsky's work
on page 131, the information is out of date: 86bn neurons as opposed to 100bn (Herculano-Houzel, The human brain in numbers: a linearly scaled-up primate brain (2009))
on page 131, 60,000 miles of circulatory system has been revised (after this book was published) down to between 5,000 and 12,000 miles (Poole et al, August Krogh: Muscle capillary function and oxygen delivery (2021))
I liked the suggestions that were made for mindfulness practitioners to incorporate into their practice, that these considerations reached as far as administrative process, local physical environment, and social environment. For this, this book will remain on my shelf.
I liked that increased flexibility in mindfulness practice was a major theme. Especially when students can easily be dissuaded/harmed by rigid expectations of how to do mindfulness "the right way".
I liked the reference to Why Zebras Don't Get Ulcers by Sapolsky and LeDeux on the function of the Amygdala
I liked the presentation of the history of trauma research and social understanding/acceptance of the consequences of trauma as the etiology of certain problems that people face. This can help one be more understanding when interacting with those who have their ideas on the topic founded in older positions.
------
For what I didn't like:
This book suffers from the heavy reliance of (albeit common within the field at the time of writing) myths* about neurobiology—specifically, the triune brain and polyvagal theory. Granted, this was published in 2018, a good two to three years before the pushback against PVT became more public, it leaves little excuse for the inclusion of the triune brain which has widely been discredited for decades.
The discussion about the Amygdala, while not entirely wrong, seemed to oversimplify/misrepresent things a bit, especially in a way that hearkens memory of Yerkes-Dodson (another myth) without referencing it by name (which, in a way, made it into the book by way of Ogden when talking about arousal in the window of tolerance section), in a way that fits the narrative of walking the middle path. Seems like putting the cart before the horse: finding research to fit a narrative rather than seeing what narrative the research builds. I take a bit less issue here, as the stretches are more minor, the strokes more broad, and the usefulness in practice well worth it. I recommend checking out LeDeux's referenced work to understand better what I'm getting at here.
On part II: There's something very ironic to me about the disparagement of Feyerabend at the start of this section against "anything goes," given that Feyerabend was promoting exactly the kind of science that's on display here: messy, organic, and without method. This kind of science generates myths that can then be further refined against experience. PVT may be accepted as true in the context of producing stories that help clients heal, while being uselessly inaccurate in the context of explaining on a physical level what is happening within a survivor's body. Adding to this: accepting that common mindfulness practices might need to be radically altered and that whatever works for an individual to help them achieve mindfulness is also an "anything goes" approach. Though, without first reading Feyerabend, (Against Method, 4th Ed. (2010)) one might not see how this is the case.
In the section about the fear/immobility cycle, I thought back to my experience with what I can only call "neurogenic tremor" or maybe "non-fearful panic attack", stress induced shaking at any rate, and how this section and future discussions of it speak of it as being a stored response that can be healing to release rather than a simple physiological response to a flood of stress hormones. This failure to either qualify or explain more thoroughly left me baffled.
The bit about Medusa as an example seemed a little potentially problematic, especially as some survivors use Medusa as an image/icon of their survivorship, which was referenced a bit in the endnotes, but this qualification seemed an insufficient warning for this potential, er, faux pas.
The entire part two seemed rather shallow, though the intended audience is for mindfulness teachers to be able to incorporate some best practices on how to reduce harm and refer out students to trauma professionals, so shallowness actually makes a bit of sense here. I left this section feeling rather uncertain about the amount of testing that these best practices went through. This isn't to discount the potential good from disseminating the results of years of experience, but there was definitely a tone shift between the explanations and the suggestions that was a bit disorienting.
Some things missing:
I wish there were some discussion on common comorbidities, at least in the intake form section, though, again, this is difficult to go about when your audience isn't the licensed mental health professional, but the mindfulness teacher. The link between OCD and PTSD, for instance, is surprisingly strong. Basically, some more questions to suss out whether or not increased vigilance for, previously unknown to the individual, trauma responses is warranted.
I also wish there were some mention of PITS, a subtype of PTSD that doesn't respond well to certain kinds of interventions that are common in PTSD treatment. This is a bit odd to me as, in the introduction, Treleaven references his time as a psychotherapist for sex offenders; I would have imagined this would have at least made it into an endnote comment.
------
*myths meaning stories that have either not been scientifically validated or been disproven. These myths may be useful in practice to those who do not value accuracy above results, but this book presents these myths as accurate without any qualifications.
------
Some more minor nitpicks:
on page 13, there is a reference to Siegel (2011), but there is no Siegel (2011) in the references
on page 91, the "some of proximal development" being applied to adult learning is a common misapplication of Vygotsky's work
on page 131, the information is out of date: 86bn neurons as opposed to 100bn (Herculano-Houzel, The human brain in numbers: a linearly scaled-up primate brain (2009))
on page 131, 60,000 miles of circulatory system has been revised (after this book was published) down to between 5,000 and 12,000 miles (Poole et al, August Krogh: Muscle capillary function and oxygen delivery (2021))
October 20, 2018
An intersectional examination of how trauma can thwart the effectiveness of meditation as a tool for presence, healing, and fulfillment. Treleaven does a wonderful job of examining different encounters with a meditation practice— looking at beginners and seasoned practitioners— who find themselves unable to escape the physical and emotional rollercoasters that trauma posits in-between the practitioner and their peace. Undeniably essential reading for anyone teaching meditation and mindfulness to others. Incredibly helpful for practitioners who are struggling or advising friends, as well.
December 25, 2019
it is finally a book and advice dealing with my anxiety and PTSD HOWEVER HE BRUNG UP HIS LIBERAL AND MISGUIDANCE IF TRUTH OF HOW AND WHY THESE KIDS DIED BY COPS. HE DID MENTION THE BACK STORIES WHY
I THINK PEOPLE WHO HELP MENTAL PEOPLE SHOULD THEIR POLITICS OUT OF THE JOBS AND DISCUSSION. IT'S NIT CONNECTED WITH OUR ISSUES. BUT FINALLY ADVICE WHICH WAS GENERALIZE EACH PART ON OUR TRUMA SENSITIVE MINDSET. BUT DAVID SHUT WITH BLIND KNOWLEDGE OF BEING An activist!!!!!
I THINK PEOPLE WHO HELP MENTAL PEOPLE SHOULD THEIR POLITICS OUT OF THE JOBS AND DISCUSSION. IT'S NIT CONNECTED WITH OUR ISSUES. BUT FINALLY ADVICE WHICH WAS GENERALIZE EACH PART ON OUR TRUMA SENSITIVE MINDSET. BUT DAVID SHUT WITH BLIND KNOWLEDGE OF BEING An activist!!!!!
January 17, 2021
Thank you for writing this, David.
So few people speak of this—almost no one—how mindfulness meditation can go awry for some of us and what to do when a previously stable, nourishing practice requires regulation.
PTSD with dissociative aspects plunged me into a ten week kundalini wormhole during mindfulness meditation in 2002, and I can attest to the thoroughness and care of David Treleaven’s new book, Trauma-Sensitive Mindfulness.
“Mindfulness is a process of enhanced self-regulation.” Brilliant.
What’s amazing about Trauma-Sensitive Mindfulness is how recognizable all its referenced books, studies, and citations are, (that I had to find for myself,) and how much comes up for me as I remember finding and reading them, and the conferences I attended to meet the authors and researchers—and where I was in my journey then. Having Pat Ogden explain the “window of tolerance” in person with all her remarks and the Q&A is ingrained.
It is gratifying as well to find the interventions that my therapist and I used laid out in this book, for others to use, organized.
I appreciate the design of Trauma-Sensitive Mindfulness. I especially like the configuration of the Modifications. Another of the book’s strengths is its emphasis on diverse cultures and backgrounds and larger systems of oppression.
This is not a science book and I don’t object to David’s simplification of the neuroscience. I think the book’s References and Endnotes provide clarity. I would only add a few comments specific to the book:
I found reference to Allan Schore’s work notably absent in David’s book, where Allan’s Affect Regulation books were essential for my understanding of implicit vs. explicit memory, and gave me hope that early impaired attachment could be repaired...
Eighteen years on, my mindfulness practice continues strong.
So few people speak of this—almost no one—how mindfulness meditation can go awry for some of us and what to do when a previously stable, nourishing practice requires regulation.
PTSD with dissociative aspects plunged me into a ten week kundalini wormhole during mindfulness meditation in 2002, and I can attest to the thoroughness and care of David Treleaven’s new book, Trauma-Sensitive Mindfulness.
“Mindfulness is a process of enhanced self-regulation.” Brilliant.
What’s amazing about Trauma-Sensitive Mindfulness is how recognizable all its referenced books, studies, and citations are, (that I had to find for myself,) and how much comes up for me as I remember finding and reading them, and the conferences I attended to meet the authors and researchers—and where I was in my journey then. Having Pat Ogden explain the “window of tolerance” in person with all her remarks and the Q&A is ingrained.
It is gratifying as well to find the interventions that my therapist and I used laid out in this book, for others to use, organized.
I appreciate the design of Trauma-Sensitive Mindfulness. I especially like the configuration of the Modifications. Another of the book’s strengths is its emphasis on diverse cultures and backgrounds and larger systems of oppression.
This is not a science book and I don’t object to David’s simplification of the neuroscience. I think the book’s References and Endnotes provide clarity. I would only add a few comments specific to the book:
I found reference to Allan Schore’s work notably absent in David’s book, where Allan’s Affect Regulation books were essential for my understanding of implicit vs. explicit memory, and gave me hope that early impaired attachment could be repaired...
Eighteen years on, my mindfulness practice continues strong.
Displaying 1 - 30 of 108 reviews