Resumen de los autores
First introduced into the Western clinical academic literature in the early 1980s (Kabat-Zinn 1982, Brown & Ryan, 2003), mindfulness-based interventions and programs have seen substantial growth in recent years as a means to improve health and well-being (Baroni, Nerini, Matera, & Stefanile, 2018;Brown & Ryan, 2003;Chopko, Papazoglou, & Schwartz, 2018;Mantzios & Giannou, 2014;Mantzios, Zervos, Koletsi, Giannou, 2023). In recognition of the increasing scholarly and clinical attention to this concept, Frontiers in Psychology established a Mindfulness section in 2022. In this article, we briefly review the conceptualization of mindfulness and its , discuss its different facets, done in the context of the section's third anniversary. Furthermore, we , and discuss how mindfulness, both as a disposition and the result of training, can improve the health and well-being of people in specific occupations or populations , facing potentially different potentially traumatic and stressful life events, or for specific populations. , within the context of this section's third anniversary.As several writers note, mindfulness, as an aspect of consciousness, has typically been defined as "the state of being attentive to and aware of what is taking place in the present" (Brown & Ryan, 2003: 822). Further, it has been concerned with the mental state of non-judging, openness, curiosity, and acceptance of internal functioning and emotions and external situations emerging from current ongoing experiences (Baroni et al., 2016;Choi, Farb, Pogrebtsova, Gruman, & Grossman, 2021).However, these writers have also noted that mindfulness has been defined in several ways, with some research focusing on engagement with experiences and others examining mindfulness as relief from stress and a means to achieve resilience and psychological health, leading one writer to ask, "What do people mean when they talk about mindfulness?" (Choi et al. 2021). It has been used in research as both an object to be explained and as an intervention to make people's lives better. Thus, most scholars argue that we need much more theoretical and conceptual clarity of this concept as both a dependent and independent variable (Siegel, Germer, & Olendzki, 2009;Singh, 2010). Future attempts to redefine mindfulness should be donemade within a broader historical lens. That, is, mindfulness has roots in Eastern philosophies, most notably Buddhism, which involves complex meanings not easily translated and sometimes mistranslated by Western culture (Bodhi, 2011;Wilson, 2014). This contributes to the lack of a unified, and unclear, definition of mindfulness lacking consensus and clarity in the modernrecent literature.One development of the term has been to move away from conceptualizing mindfulness as a unitary concept (e.g., Brown & Ryan, 2003) and toward a multifaceted one. Bishop et al. (2004), for example, propose a two-component definition of mindfulness. First, self-regulation of attention brings awareness to current experience, "observing and attending to the changing field of thoughts, feelings, and sensations from moment to moment," while orientation to experience is a commitment to experiences characterized by "curiosity, openness, and acceptance" (Bishop et al. 2004: 232).As another example, Baer et al. (2008) argue for a five facetfive-facet definition (Observing, Describing, Acting with Awareness, Nonjudging of Inner Experience, and Nonreactivity in Inner Experience). Observing focuses on noticing or attending to internal and external experiences, which could be physical sensations, sights, sounds, cognitions, and emotions. Describing refers to giving internal experiences specific labels. Acting with awareness includes paying attention to your activities "in the here and now," in contrast to behaving mechanically (automatic pilot). Non-judging of inner experience is taking a non-evaluative stance toward thoughts and feelings. Lastly, nonreactivity to inner experience allows thoughts and feelings to come and go, without getting carried away by them (Baer et al., 2008).Both conceptualizations of mindfulness as multifaceted have led to significant research programs (e.g., Bowlin & Baer, 2012;Carpenter, Conroy, Gomez, Curren & Hofmann, 2019;Keng, Smoski, & Robins, 2011;Shapiro, Carlson, Astin, & Freedman, 2006). These studies differ from early research that have examined mindfulness with a more narrownarrower, unitary conceptualization of mindfulnessthis concept. Definitions of mindfulness from Buddhist tradition involve three core elements including memory and remembrance, present-moment awareness, and ethics (Carpenter et al., 2019). Contemporary definitions and early studies in modern psychology and health tended to focus on present-moment awareness, a simple form of the Eastern tradition (Chems-Maarif, Cavanagh, Baer, Gu, & Strauss. 2025). Thus, a broader refinement of the construct of mindfulness is ongoing and needed. One development of the term has been to move away from conceptualizing mindfulness as a unitary concept (e.g., Brown & Ryan, 2003) and toward a multifaceted one. Bishop et al. (2004) for example propose a two-component definition of mindfulness (self-regulation of attention and orientation to experience), whereas Baer et al. (2008) argue for a five facet definition (Observing, Describing, Acting with Awareness, Nonjudging of Inner Experience, and Nonreactivity in Inner Experience). Self-regulation of attention brings awareness to current experience, "observing and attending to the changing field of thoughts, feelings, and sensations from moment to moment," while orientation to experience is a commitment to experiences characterized by "curiosity, openness, and acceptance" (Bishop et al. 2004: 232). For Baer et al. (2008) Observing focuses on noticing or attending to internal and external experiences, which could be physical sensations, sights, sounds, cognitions, and emotions. Describing refers to giving internal experience
