Possibilities of Using Mindfulness Training in Professional Practice of Social Work

The paper deals with the possibilities of using mindfulness training in social work practice, specifi cally, in case work. In this context, mindfulness training is seen as a method of important competencies strengthening. These important competencies help clients to make necessary changes in their lives. The paper briefl y summarises the history of using this method and describes some results of current neuroscience research which is devoted to this issue. It also deals with the application of mindfulness training in the fi eld of social work with selected groups of clients. In conclusion, the text critically points out some controversial aspects of this method when working with clients.


Introduction
Th e coming of neuroscience discourse into a wider range of helping professions has given further impetus to the development of their client work methodologies. It has also helped to recognise the phenomenon of mindfulness training in the fi eld of social work. 2 Although this method had been known to the professional public for decades (thanks to authors who had relied on some Eastern philosophical concepts 3 in their practice), it was the results of neuroscience research in the brain 4 that confi rmed and popularised the eff ective impact of this exercise called 'meditation' . Th is specifi c exercise has been practised in various cultural circles since ancient times, probably even before. 5 As soon as the neuroscience discourse began to focus on the topic of 'attention' (which was recognised as an important component of any learning and decision-making process), the importance of meditation was identifi ed. It was considered a tool for the cultivation of a person's mind regardless of his basic value orientations, the way he relates to the world. In neuroscience, meditation has been interpreted as mindfulness training. Th is training can be recommended in any situation where a person is encouraged to practise the desired actions necessary to achieve his goal but he lacks the competence to regulate his behaviour to a signifi cant degree. 6 It is clear that such situations very oft en occur in the everyday practice of social work with individuals, and it is quite understandable that some authors already suggest the integration of mindfulness training into the professional skills of social workers. 7 Before mindfulness training becomes a standard part of the pool of methods and techniques that social workers use everyday in practice, it is necessary to understand the basic principles of this method and thus build its use in practice on a suffi cient theoretical basis. Otherwise, the use of mindfulness training will miss the desired eff ect. Although these refl ections are already in progress abroad, in the Czech environment this topic is rather outside the interest of the professional public. Th e aim of this paper is to present the conceptual basis of mindfulness training to the reader and to describe the most important suggestions for the usage of mindfulness training in social work so far, as well as the potential risks that may arise during the application of this practice. I believe that this text will give confi dence to those who may be considering this method and who see some potential in it. I also hope that it can guide their fi rst steps in practice.

Mindfulness Training -Conceptual Starting Points
At the most general level, mindfulness training is a practice of conscious attention. 8 Th e aim is to strengthen an individual's ability to pay attention to the present situation in a specifi c way, i.e., he has to be focused and he should not make any assessment. 9 Th is is a secular form of meditation in which practitioners do not pursue any chosen spiritual goals. Instead, they strive to strengthen some of their personal competencies which help them to manage and further improve their lives. Th ese non-spiritual goals were already present in some meditation systems (especially in Buddhism) and inspired the fi rst models of meditation in the practice of helping professions in the West. 10 We can consider these ways of working with clients as the fi rst examples of the use of mindfulness training in our cultural sphere. Some of their practices can be used within the framework of generally known methods of social work. At present, however, mindfulness training involves far more diff erent techniques and procedures. Th eir core is the targeted development of the watchful attention of the practitioners. Some of these techniques are based on traditional Buddhist or yoga meditation methods, many others have been developed in recent decades in the practice of helping disciplines. Th e latter were mostly created as a combination of some forms of mindfulness exercise and various cognitive-behavioural techniques. Some of these procedures are narrowly targeted to specifi c groups of clients, some of them are more universal. It is usually possible to learn these techniques through various courses and workshops. One can also try a self-study approach and use didactically conceived monographs, CDs, or DVDs. Th e aim of the following sub-chapters is to describe the gradual development of the theoretical foundations of this method which includes two periods: the initial stage of taking over some 6  elements of Buddhist psychology, and the subsequent stage of refl ecting the results of neuroscientifi c brain research. Th e latter has opened up future possibilities for mindfulness training within the fi eld of helping professions.

Eastern Roots of Mindfulness Training
Mindfulness training was originally based on the Eastern method of personal 'liberation' which has been referred to as meditation in Western civilization for decades. Th ere are many types of meditation (for example, various types within Hindu Yoga, Chinese Taoism, Hinayana and Mahayana Buddhism). However, the creators of the secular forms of mindfulness training were mainly inspired by those techniques which are fundamentally focused on mindfulness practice. During such practice, the practitioners have to concentrate on a single object (e.g., mantra, prayer, symbol, bodily sensation, own breath, or, in more advanced forms of meditation, the present moment). Th ey try to focus on a selected object or activity for a certain period of time. And even if motivation for this training is conditioned by the practitioner's tradition, the moment of concentration on a single object is always present in his exercise. 11 In the last decades of the 20th century, there were the fi rst attempts to refl ect upon the Eastern psychological methods in the social sciences. However, they did not receive much appreciation in practice (probably due to their non-Western epistemological foundation). In spite of this fact, the co-operation of Daniel Goleman (a cognitive-behaviourally oriented author) with Tändzin Gjamccho (the contemporary Dalai Lama), or the comprehensive psycho-therapeutic approach Satitherapy by Czech author Mirko Frýba, who was directly inspired by Hinayan Buddhism, should be mentioned. 12 Th eir knowledge of the psychology of human personality is still valid. Using purely empirical Buddhist psychology, they assumed certain hypotheses about the human mind which were recently confi rmed by neuroscience research. One of the most important opinions about the human mind in the area of Buddhist psychology is the assumption that the mindful attention has the fundamental importance when achieving our daily and long-term goals (the feelings of satisfaction in life are directly related to it). In Buddhism, this psychology is associated with the fundamental goals of human life as defi ned by Gautama Buddha (Siddharta Gautama of the Sakai family). Th ese goals should help one to liberate himself from the cycle of birth. Th is process is usually prevented by bad behaviour under the infl uence of passions which attract us and throw us into the repeated 'incarnations' . In order to overcome this problem, one can refl ect carefully upon each situation and avoid bad behaviour under the infl uence of negative emotions. Meditation exercises are an important tool for strengthening this competence. Apart from these rather exotic worldviews, we can acknowledge the method where one is focused on common and ethically justifi able solutions (without succumbing to strong emotions) as a universally valid way of managing various situations. If we look at the models of applying this idea in practice, we gain a picture of the psychology of successful coping with various situations associated with the risk of succumbing to passion and with the consequent choice of destructive behaviour. 13 However, even thanks to current neuroscience research in the brain, we know that single-point meditation practice can really aff ect our ability to act on this idea.

Mindfulness Training as a Topic of Neuroscience Research
As stated before, mindfulness training is not conditioned by belief in Buddhism or other religion. 14 Apart from the cultural context of the conception of this method, one can perceive it only as a behavioural training of conscious attention as we are able to explain and defend its use in practice in direct work with clients thanks to the perspectives of modern neuroscience which are anchored in the tradition of Western science. According to previous studies of attention which were realised with the help of new imaging methods, some eff ects of attention training at the level of the neuronal architecture of the brain were manifested by the emergence of new neural connections between individual parts of the brain. Goleman and Siegel present the conclusions of several studies that mention, in particular, the impact of mindfulness exercises on the following areas of the brain. 1. Strengthening of neuronal systems in the frontal parietal cortex. Th ese systems are responsible for concentration. Th ey allow the transmission and retention of attention when one focuses on the selected objects in one's mind. 15 Among other things, these neuronal systems play a crucial role in learning processes where the use of focused attention activates nerve impulses in the respective parts of the brain and stimulates the growth of new connections between neurons. 16 2. Decreased stimulation of the vagus nerve system. Th e vagus nerve controls some physiological functions that react with increased activity in a stressful situation. Th e reduced level of stimulation of this nerve helps to maintain a higher degree of deliberation in an emotionally challenging situation. 17 3. Strengthening the function of mirror neurons. Considering the fact that the neuronal circuits responsible for attention are closely interconnected with the circuits of mirror neurons, empathy, an important component of success in social relationships, is also strengthened. 18 Structural changes in brain architecture also aff ect brain functions. According to meditating individuals, strengthening the abovementioned areas of the brain manifests itself through the different intensity of experiencing many mental states and through the development of some mental abilities. In the current literature we can fi nd the conclusions of many studies describing various benefi ts of regular mindfulness training. For example, Hick presents the following benefi ts of this exercise: clear awareness of thoughts and emotions; acquiring the ability to approach pain and diffi culty in new ways; strengthening the ability to cope with emotional disturbance; development of creative thinking; development of self-awareness and subsequent positive self-perception; greater sense of well-being; the ability to respond to stress more eff ectively, or the ability to make decisions with greater clarity and awareness. 19 Other authors, for example, Ellen Langer and Mihnea Moldoveanu, emphasise the eff ects of mindfulness training on the learning process as mindfulness exercise seems to strengthen our ability to concentrate and it supports memory. 20 Immune system strengthening, or the reduction of physical impact of stress on the body, are also worth mentioning. 21 14  Th anks to these positive eff ects of mindfulness training practice on the mental fi tness of practising people, this method has recently been addressed by many social work professionals who are aware of its positive benefi ts when working with diff erent client groups. Some of these areas will be discussed in the following chapter. Th e chapter will also summarise the research that has been carried out in the social work area.

Mindfulness Training in Social Work
Generally speaking, mindfulness training in the area of social work is usually used in situations where the client lacks the competence to regulate some aspects of his behaviour. 22 In these moments, mindfulness exercises can become a part of the strategy of the entire intervention for the benefi t of the client. Th e aim of this chapter is to present some examples of the use of mindfulness training in selected areas of social work where the conscious attention exercise has been experimentally verifi ed and has produced positive results.

Social Work with Depressed People
In social work, it was possible, for the fi rst time, to notice the successful use of mindfulness training in cooperation with clients who suff ered from depression. Generally, social workers encounter this type of client in their practice quite frequently. Usually, this takes place within various multidisciplinary teams focused on comprehensive rehabilitation of people who are socially aff ected due to their illness. Social workers can provide them with diff erent types of counselling (individual and family counselling, or crisis intervention) and oft en can also mobilise diff erent support networks through case management in the client's favour. As part of teamwork, they coordinate their activities with psychiatrists and psychologists who are responsible for pharmacological treatment and psycho-therapeutic care. In addition, they also communicate with the client's family and, if necessary, with his immediate social environment. Th e realised research has led to the conclusion that the application of mindfulness training in the fi eld of social work with depressed people is possible and in some ways benefi cial. Trained social workers, in collaboration with doctors, can off er clients supportive therapy based on a specifi c type of mindfulness training which can strengthen the eff ects of antidepressant treatment and professional psychotherapy well. 23 In particular, it is an approach developed by Jon Kabat-Zinn. It focuses on the reduction of stress and anxiety ('mindfulness-based stress reduction') and has some proven results in the treatment of depression. Primarily, mindfulness exercise practice has a positive eff ect on the management of depressive relapses (comparable to antidepressant eff ects in the maintenance phase of treatment) as it enhances the clients' ability to manage cognitive symptoms of depression such as distorted thinking, concentration diffi culties, and memory disorders. Given the fact that these symptoms can disrupt all aspects of clients' lives (including their successful functioning in society), and thus worsen their further condition, it is certainly appropriate (from the point of view of social work) to work on strengthening clients' competences in the area of focused attention. Mindfulness-based methods are proven type of help in this case. 24

Care for People with Dementia
Mindfulness training can be a welcome helper in the care of people with dementia. Although dementia is incurable, some of its symptoms can be alleviated or slowed. At the same time, one can think about maintaining an acceptable quality of life for people with this disease. With regard to the fact that dementia causes mainly the decline of cognitive abilities and an increased incidence of negative emotions in the life of such ill individuals, it is precisely mindfulness training which can be considered the most appropriate supportive means as it can suppress the manifestation of some of these symptoms. Th e realised research has confi rmed the positive eff ect of mindfulness training on sick people in the area of the prevention of stress conditions. Th e practitioners reported a reduction in the incidence of accompanying stress symptoms such as anxiety and insomnia. Th ere was also a decrease in the occurrence of infl ammation, calcium regulation disorders, cardiovascular diseases including hypertension, and diabetes. 25 An equally important proven benefi t of mindfulness training is also an alleviation of depressive states. It turns out that even people suff ering from progressive cognitive decline can still manage their negative emotions with the vigilance, that is, stay away from emerging negative emotions and reorient their attention to more positive mental content. Unconfi rmed assumptions include the hypothesis that mindfulness training has a positive eff ect on memory and cognitive functions in the case of people with dementia (it works the same as with healthy people). Besides the relative improvement of these functions in the event of the elimination of stress and depression through mindfulness training exercises, no study has shown unequivocal confi rmation of any eff ect on reversing or inhibiting the course of the disease as such. Nevertheless, the research on this issue still continues. 26 As the research dealing with the eff ects of mindfulness training on the memory of people with mild cognitive impairment suggests, this method could be meaningfully used at least in the early stages of dementia. 27

Work with Students and Pupils with Learning Disabilities
In the area of social work focused on children and young people, workers oft en have to deal with students and pupils with specifi c learning disabilities. To a greater extent, these individuals experience more anxiety and stress in connection with school in comparison to their peers. Th is issue oft en negatively aff ects their school behaviour and oft en also their compulsory school attendance. Th is can also negatively aff ect their study and social skills improvement. All these factors can reinforce each other, and it is diffi cult to fi nd a way out of these vicious circles. In addition to standard social work practices, mindfulness training can play a positive role in the process of addressing these diffi culties. Th is fact is suggested by a pilot study by Beauchemin, Hutchins and Patterson. 28 It focused on anxiety reduction and social skills strengthening of pupils with specifi c learning disabilities through mindfulness training. In line with theoretical expectations, the study confi rmed the signifi cant decline in stress levels aft er fi ve weeks of regular mindfulness practice in a group of 34 monitored high school students who had been diagnosed with learning diffi culties. Also, there has been a signifi cant improvement in their social competences as well as in their school performance according to the assessment. Th ese results must be considered preliminary. And even if it is a specifi c group, there is no reason to believe that its members should respond to mindfulness training diff erently from a standard population sample as several studies have shown similar eff ects in the latter case. 29 Beauchemin, Hutchins, and Patterson's conclusions also support research which was aimed at the reduction of ADHD symptoms through mindfulness training. It was realised by Van  . 30 Given the fact that ADHD and specifi c learning disabilities oft en occur together, it can be assumed that various diff erences in the functioning of the central nervous system of these pupils are not a major obstacle to the use of mindfulness training for the benefi t of these children.

Social Work with Drug Users
Resistance to the short-term needs (and their fulfi lment) and their suppression in favour of greater profi ts in the long run is an ability that substance users do not usually possess to the required extent. Although they are aware of the harmful future consequences of using these substances, they cannot resist the feelings of craving, the attractiveness of such substances. A useful competence in the process of resisting these temptations (and others) is the ability to interrupt the craving process by diverting internal attention away from the object of desire. Attention is then directed somewhere else. 31 As many studies have shown, mindfulness training is a proven means of strengthening this competence. Th is can be perceived as a useful tool especially during rehab and further in the context of relapse prevention strategies. 32 Mindfulness training is particularly eff ective for clients with the following characteristics: 1) users with a deeper degree of addiction, who have good reasons to fear the future negative consequences for health and other impacts of use and are thus motivated to change; 2) at the same time, they are oft en people who use drugs to cope with certain stress, anxiety or other discomfort in their lives. 33 Mindfulness training usually helps clients to resist compulsive thoughts connected to drug use during rehab and relapse prevention. A common coping strategy is to strengthen the client's ability 29  to recognise drug craving early. It includes increased attention to the internal (emotional and cognitive) and external (connected to a certain situation) incentives associated with the use of the substance, and the development of certain coping skills (or techniques) for managing such situations. 34 Obviously, mindfulness training can be a powerful supportive tool in all these processes. Realised research studies confi rmed several positive impacts of exercise on the client's abilities. Clients who learned to manipulate their attention better through mindfulness exercise could maintain an indiff erent relationship to the substance-related thoughts and feelings better. Th ereby, they were able to dampen the escalation of patterns that can lead to drug reuse. Th ese achievements tend to be repeated and create a pattern of behaviour that allows clients to break the 'feedback loop' . 35 Another positive eff ect of mindfulness training is a decrease in the occurrence of factors which are oft en associated with relapse, such as anxiety, depression, or stress. Th ese are a common part of our lives in the process of managing a variety of everyday issues. Th e permanent infl uence on the ability to self-regulate emotions can reduce the frequency of negative feelings which was previously the active trigger for drug craving. 36 New studies have shown that every practising client (regardless of class, ethnic origin, educational attainment, income, or even experience of poverty, homelessness, or violence) has the potential to achieve the above mindfulness training results. 37

Spiritually Sensitive Social Work
It is certainly no surprise that mindfulness training has its place in the practice of spiritually sensitive social work. Obviously, due to its origin in the religious systems of the East, and due to its form and many common features with some Western contemplation methods, it is predestined for widespread use within the area of collaboration of social workers and clients from diff erent cultural backgrounds. 38 Mindfulness exercises are at the heart of a signifi cant number of meditation and contemplation methods of all world religions where these methods are generally recognised as the fundamental pillars of their members' spiritual life. 39 In the context of spiritually sensitive social work, these traditional methods can be seen as a way to strengthen the client's spiritual competence, i.e., to develop his spiritual life. Th at is a legitimate goal of cooperation in this approach. 40 In this case, mindfulness training is not primarily aimed at strengthening the client's individual personal competencies for solving one's personal and interpersonal problems (as is the case of the standard use of 'secular' mindfulness training techniques). On the other hand, these phenomena oft en appear as side benefi ts of such practice. 41 Not all followers of these religions are practising these methods. On the other hand, it is possible to say that, in contrast to the past, active spiritual practice is part of the lives of not only monastic communities but also many lay people. Practising a variety of meditation and contemplation 2019 methods is a matter of individual choice of believers. Most churches not only tolerate this fact but also actively support the organisation of various seminars, workshops and spiritual meetings for lay people inside and outside the church, or publish various books and articles on the subject. It is a natural reaction to the fi ndings of psychologists such as John Dewey and Abraham Maslow. Th ose claim that spirituality is 'a human phenomenon and that it is more basic than and prior to traditional, institutional expressions of religiosity' . 42 When seeking the client's resources, social workers can appreciate and strengthen the spiritual aspect of his personality. In this particular aspect they can legitimately see a factor which positively aff ects the client's motivation to change his situation (perceived in the wider context of his life). 43 Social workers support the client's activities aimed at the development of his spiritual life. Th ese include various meditative exercises which can be found within each religious tradition. 44 Mindfulness training practice in the form of some traditional meditation or contemplation (in addition to other spiritual methods and techniques) can develop and deepen the awareness of certain 'roots' of one's life in God or more generally (in the case of a non-religious form of spirituality) in Being. 45 In the context of this process, the perspective of life is gradually changing and new attitudes to the everyday life diffi culties are emerging. Th ere is a sense of positive self-confi dence, but also confi dence in ethically acceptable solutions to one's situations. Relationships with other people, society, and the environment are changing, and motivation to work for their good is emerging. Meditation is thus a 'source' of not only individual work, but eventually also community work aimed at establishing or strengthening social justice for whole groups in society. 46 Of course, the abovementioned also applies to spiritually sensitive social work in the Christian environment. Christian tradition knows many diff erent contemplative and meditation techniques. We, as social workers, can provide clients with the necessary information and evaluation of their focus. More of them link the contemplation practice with the use of discursive reason, will, emotions, and imagination. 47 However, there are also techniques that are built on the use and strengthening of conscious attention. Th ese may be suitable for a large number of religious clients, given the current cultural trends. For example, there are John Maine's Christian Meditation, Wilfrid Stinissen's Christian Deep Meditation, as well as many other approaches inspired by popular authors such as Anthony de Mello, Hugo M. Enomiya-Lassalle and Franz Jalics. Th ese techniques are widely popular, and it is possible to expect further growth of interest in these previously forgotten types of contemplative prayers. If one speaks about the support of techniques which use and strengthen conscious attention (in the context of Christian spiritually sensitive social work), it should be emphasised that, in this context, it is not appropriate to evaluate the results of exercise in any way. Th e goal of Christian spiritual practice is not some specifi c measurable benefi ts (whether one is talking about strengthening the personal competences of the practitioners or achieving certain degrees of spiritual growth known from Eastern spiritual traditions). It is the further deepening of the relationship with God. Although there are several studies on diff erent forms of Christian meditation which evaluate the eff ects of regular meditation practice in a similar way to studies on more secular 42

2019
forms of mindfulness training, 48 none of their authors argue that Christian meditation should be practised solely and above all for these benefi ts. Christian meditation is a kind of prayer and not a technique of personal self-development. And as a Christian prayer, Christian meditation can also have a healing character. 49 However, such gift s cannot be enforced through exercise.

Side Eff ects and Potential Risks of Mindfulness Training
A signifi cant interest of helping professions in the phenomenon of mindfulness training has brought discussions about the eff ectiveness of this exercise and its possible risks. Critical comments were directed primarily to conceptual and methodological shortcomings of the realised studies and to a certain schematic character of the conclusions. Th ey neglected the fact that each practising individual responds to mindfulness training quite individually. And thus, the mindfulness training may not always be to the benefi t of the client. It does not have to bring benefi ts at all, or, in the worst case, the eff ects of exercise can even be negative. 50 So far, the refl ection on this subject has brought some insights that need to be taken into account in practice. Th e fi rst important question for refl ection is, for example, why the practice of mindfulness training should be eff ective in developing a variety of mental competences. Certainly, one can accept the assumption that conscious attention (mindfulness) is an innate human cognitive ability, and its regular application can oft en be useful. However, the question of how eff ective mindfulness training is in strengthening this ability still remains. 51 Will these eff ects show up in any of our actions requiring focused attention? Is it possible to confi rm with certainty that this is not an autotelic exercise where one practises his attention only to cope with the specifi c requirements of the selected type of mindfulness practice without any overlap in everyday life? Is it realistic to assume that a strong ability to realise the present moment can strengthen our decision not to succumb to a certain tendency in our minds (e.g., compulsion, experience of certain feelings, tendency to cyclical thought, etc.)? Several recent studies show that the previous questions cannot always be answered entirely positively. For example, Farias and Wikholm report on the results of several randomised studies of the use of mindfulness training in the treatment of depression, stress and anxiety. Th ey suggest that, overall, this method is not more eff ective than other standard approaches. Only slight improvements in depression and anxiety states and very little improvement in stress reduction have been demonstrated. Conversely, it has not been conclusively proven that mindfulness exercises aff ect other variables such as positive mood, attention, sleep, or substance use. 52 It turns out that mindfulness training is not a miraculous panacea. Its results are similar to other recognised approaches. On the other hand, it seems that the research carried out oft en suff ers from various possible methodological shortcomings. If the realised studies show diff erent conclusions, careful consideration should be given to the diff erent variables. Questions should be asked whether all respondents practise the same type of mindfulness training (and what kind then?), and about the philosophical or religious background of the technique used, the duration and frequency of exercise, length of practice, and, ultimately, the formulation of questions related to subtle issues like our mental experience. Th ere are other critical responses related to the negative experiences with mindfulness training which were not brought up by the fi rst research studies. Recently, however, it has become apparent that some practising people may have experienced these eff ects. For example, a study by Deane Shapiro on the eff ects of intensive and long-term mindfulness exercises suggests that as many as 62.9% of respondents experienced at least one negative eff ect such as increased anxiety, depression, temporary disorientation aft er exercise, some distance from other people, or even fully developed psychotic states. 53 Other observed adverse eff ects include feelings of depersonalisation, 54 creation of false memories, 55 emotional detachment (including even positive emotions), avoiding more demanding thought activities, loss of appetite, insomnia, executive memory disorders 56 or the unwanted emergence of traumatic memories from the subconscious. 57 Th ese are rather episodic experiences, usually manageable by the individuals themselves. Th ese individuals usually continue in their exercise as it brings them more positive than negative results. It seems, though, that some caution is appropriate during the mindfulness practice. 58 People with a tendency to the above experience will certainly be among the clients of social workers. Th us, social workers should be aware of the possible occurrence of these phenomena. If clients are diagnosed with certain mental illnesses, social workers should consult the use of mindfulness practice with clients' physicians. In the case of other clients, they should at least continuously evaluate clients' exercise experience with regard to possible deterioration in some areas of their lives. Of course, it would be ideal if social workers could receive comprehensive accredited training of the mindfulness method for helping professions. Th ey would be then able to recognise imminent risks in time, and manage them therapeutically. However, except for short-term courses, nothing like this is available at the present moment. 59

Conclusion
Th e aim of this paper was to describe the conceptual basics of mindfulness training and to describe the most important proposals of its use in social work. In connection with this goal, the religious roots of this method and the current refl ection of mindfulness training from the neuroscience point of view were briefl y mentioned. Th e emphasis was put on the fact that mindfulness training is focused on strengthening the ability of a person to abstain from certain types of behaviour that are not benefi cial for him. Th is focus existed and was at the forefront of the Buddhist tradition of meditation, and it is also a base for today's mindfulness training approaches. Th anks to modern brain imaging methods, we know the areas of neuronal brain architecture which show a strengthening eff ect of regular mindfulness exercises. We are able to identify some correlation between these eff ects and subjectively perceived shift s in the development of some behavioural 9 2019 self-regulation competences. Th ese were confi rmed by practising individuals during the realised research studies. Most of these competencies can be seen as key to the realisation of desirable changes in the lives of our clients in the context of social work practice. It is therefore understandable that the variants of mindfulness training have been gradually used in the fi eld of social work. Th is text off ered some examples of social work practice with the successful use of mindfulness training. Examples of client groups that may benefi t from mindfulness exercises include those with depression, people with dementia, students and pupils with learning disabilities, or substance abuse users. However, there are other areas of social work where mindfulness training is used experimentally, usually with promising results. One can fi nd this information in relevant literature. It can be assumed that this list of diff erent areas of social work will be further expanded in the future. Wherever there is a lack of behavioural self-regulation, some vulnerability to stress, or a lack of empathy towards others (which applies to virtually all fi elds of case social work), it is legitimate to think of mindfulness training. However, it is also worth remembering the possibilities that mindfulness training off ers to social workers themselves. Th e specifi c possibilities of mindfulness exercise as a tool for the development of some personal and professional competencies were described on the website of Caritas et veritas (No. 2, year 2017) by Michal Kaczor. He mentions a large number of benefi ts that social workers can gain when practising mindfulness exercises. 60 In practice, these positive eff ects of exercise are usually manifested in the strengthening of the ability to cope with work stress and in the ability to concentrate when working with clients on key or critical points of cooperation. Likewise, mindfulness training can also be useful for informal carers. Th ese, in particular, can be perceived as a group at risk of chronic stress or burnout. Published research studies have confi rmed that practising individuals have enhanced their resistance to burnout and, in addition to that, they have reported better relationships with people in their care. 61 However, the strong advent of methods using mindfulness training in social work must also lead us to some caution in their use in practice. We must maintain a critical stance despite our optimism. At the end of the text there were mentioned some controversial or negative eff ects of mindfulness exercises which are rare and individual. Still, they have to be taken into account. In practice, therefore, it is always necessary to continuously refl ect upon the eff ects of exercise, i.e, how this practice infl uences clients' mental experience. First of all, one needs to take into account that mindfulness training may not have any infl uence on the client's competences in specifi c cases. One should then be able to respond fl exibly by off ering other methods. Secondly, one has to take into account the possibility that mindfulness training in some cases causes some unwanted negative mental states. Subsequently, it is necessary to consider which of the exercises can be used therapeutically. In other cases, it is advisable to interrupt or terminate the mindfulness exercise completely. Research on the use of mindfulness training in helping professions continues. It specifi es the application possibilities of this exercise in practice, refl ects potential risk factors, and provides further descriptions of the relationship between various processes in the brain and our mental experience. It is likely that complex mindfulness training courses will be developed in the near future. Th ese will directly focus on the use of this method in social work. Over time, mindfulness training will become a standard part of the methods of the social work fi eld for many positive reasons.