**1. Introduction**

The story is one of the oldest and deepest forms of human communication. Recently, the art of storytelling became a business technique from the Anglo-Saxon concept storytelling. Since the 90s, it has been transferred as a technique, to political, business communication, advertising and other areas of business [1]. Our contribution consists of applying it to mindfulness, and more specifically to the field of formal meditations.

The human being by nature is a great accountant and generator of stories. Since the beginning of time, he has needed and avidly wanted to listen to stories to make sense of his surroundings, of life, of his own identity, and of his emotions. In the words of Antonio Núñez, we are customs of stories. We are all creators and consumers of stories [1].

The great anthropological, religious and mythological narratives have given meaning to the life of the human being for centuries. Today, hundreds of fragmented narratives converge in formats, which continue to feed the need of the human being to create their identity and observation of their conscience.

As Núñez explains, a story is not a mere story for children or a legend. It conveys a universal truth, emotions and sensations. A story is able to give meaning to our lives and shed light on what we do not understand. [1]. And of course it is a great channel for the generation of meditations and to be able to apply it to mindfulness, and more concretely in the formal practices of meditation.

The investigations of Jiménez and Martínez [2] determine that with storytelling, it is about making communication a narrative process. In a world saturated with

information, few messages have the opportunity to reach, impact or move into action. If we bring emotion and sincerity, the emotional story multiplies its opportunities. Inserting a story in a message provides emotional, cognitive, sensory and spiritual keys. It transports sensory stimuli, generates understanding, invites reflection and debate. A story brings universal reach, since it facilitates cultural bridges through archetypes and shared myths in common schemes. In the so-called attention economy, where there is a lack of attention and an overabundance of information and stimuli, the transmission of stories can be a formula for effectiveness. What also allows a connection with our being. The stories contain a great emotional charge. A good story, is able to enter through all the senses because it can be loaded with sensations. According to Núñez, a true story pulverizes the resistance of the most cynical and angry citizen of the economy of attention [1].

As Scolari defines, transmedia storytelling is characterized by creating and developing multimodal narrative planets that manifest themselves in many media, languages and communication environments. Through the inclusion of new profiles of characters or scenarios the expansion of the story takes place. In addition, active users participate in the dissemination of these narrative planets creating new content and sharing its essence [3].

### **2. Mindfulness**

We can translate mindfulness of the word sati, and its etymologically comes from the Pali language, and which is one of the languages in which the discourses of the Buddha were written some 2500 years ago. Sati exactly has a complex and broad translation, since in Buddhism it is a broad concept. The idea focuses on the opposite of operating on automatic pilot, recreating our mind daydreaming. The core of its meaning lies in paying attention to what happens right at each moment, in the present moment [4]. In the general field of its current application, the most used translation of mindfulness is "mindfulness," "clear observation," or "full consciousness." But there is also another translation that also has infinite routes and great applications in the field of conscious reading that is "memory." That is to say that for a phenomenon to be possible to be remembered in samples or in its fullness, or to exist in some way in our mind, it is really necessary to have lived it with full attention or full consciousness [5].

The current investigations of the doctors García Campayo and Demarzo determine that mindfulness would have at least two meanings [5]:

A state of mind: a quality that is somehow present in one way or another in all individuals in different measure, manifestation or intensity and that is probabilistically shown in the population following a normal distribution, a kind of Gaus bell. For all this, doctors García Campayo and Demarzo clearly insist on the idea that mindfulness does not mean meditation at all, given that it is a mistake that is usually made. With an optimally well-guided application and without performing the daily practice of meditation, elevated states of mindfulness can be achieved. If you practice mindfulness in the daily activities of our daily life (taking a shower, taking a car, cleaning, walking, taking the elevator, listening, eating, watching TV, resting, reading…) you can raise the levels of mindfulness. This way of being present fully in everyday life is the practice informs [5]. A way to be present in the activities of daily life from an observation and a full presence. Although it is not common because the way to reach high levels of mindfulness is combining formal practice with informal practice. In our research we will focus on the application of mindfulness and the art of storytelling focused exclusively on formal practices or meditations more than the use we know.

**27**

*Storytelling Mindfulness: Storytelling Program for Meditations*

The psychological technique that allows to develop mindfulness: it is important to mean that mindfulness is a third generation psychotherapy [5]. Indeed some of its terms and concepts come from the Eastern religious traditions and more specifically from Buddhism, the essence of mindfulness is a clearly secular technique, of course without any religious or cultural reminiscence, and most importantly with a contrasted, evident and solid base scientific The vital event in the scientific process of mindfulness is at the foundation in 1979 of the Center for mindfulness, at the University of Massachusetts, by Kabat-Zinn, one of the most proven scientific researchers of mindfulness today. In this foundation, the stress reduction technique based on the Mindfulness-Based Stress Reduction (MBSR) method was studied and

When it comes to finding an optimal definition of mindfulness, we have to focus on the perspective of the state of mind and on the maximum exponent that is Kabat-Zinn, who defines it as consciousness that arises from paying attention, intentionally to experience such and as it is in the present moment, without judging it, without evaluating it and without reacting to it. In a more compressed format the same author reduces to the essence of it through the following definition: "simply stop and be present, that's all" [6]. Although in this case he disassociates himself from one of the key elements in the process of the application of mindfulness, which is the absence of judgment. Judgment inevitably takes you out of the present, and does not allow you full presence, and exposure to experience as it is. This point is important for our application in storytelling mindfulness, given that the issuance of the judgment does not allow us a full connection with the exposed present, and especially with the next moment in the form of narrative content in meditation. The appearance of the trial connects with the internal dialogue and that disconnects us

As a natural derivative of the Kabat-Zinn [6] definition, we obtain two

• Self-regulated attention: the application of the same allows us to keep focused in the immediate experience of the present moment, generating high levels of recognition of bodily, sensory, emotional and mental phenomena. The development of self-regulated attention can be considered and conceptually defined as a mental ability, or state, that arises each moment when the individual or subject directs and focuses their attention on the experience and the present moment. Element or vital predisposition in the process of therapeutic narratives.

• Curiosity, openness and full acceptance: the main derivative of this orientation consists in the ability to recognize and perceive the raw, objective and immaculate reality of the phenomena judgment. Absolutely free of our narrative and cognitive narrative story. In the end this trained predisposition becomes a quality of personality that inevitably arises when we practice mindfulness through formal and informal techniques. It is a courageous way of looking into the eyes

According to García Campayo and Demarzo, the concepts of mindfulness

• Ability to be attentive: a high development of our attention allows the individual not to be distracted, drowsy or indolent, but attentive and perfectly focused on what he is living. When applied to the keys of an efficient meditation through storytelling mindfulness and guided efficient and conscious practices, it consists that the individual is fully oriented and focused on this purpose. It is

*DOI: http://dx.doi.org/10.5772/intechopen.86778*

experimented [6].

with the present.

characteristics:

of what appears in our meditation.

should include the following aspects [5]:

*Narrative Transmedia*

information, few messages have the opportunity to reach, impact or move into action. If we bring emotion and sincerity, the emotional story multiplies its opportunities. Inserting a story in a message provides emotional, cognitive, sensory and spiritual keys. It transports sensory stimuli, generates understanding, invites reflection and debate. A story brings universal reach, since it facilitates cultural bridges through archetypes and shared myths in common schemes. In the so-called attention economy, where there is a lack of attention and an overabundance of information and stimuli, the transmission of stories can be a formula for effectiveness. What also allows a connection with our being. The stories contain a great emotional charge. A good story, is able to enter through all the senses because it can be loaded with sensations. According to Núñez, a true story pulverizes the resistance of the

As Scolari defines, transmedia storytelling is characterized by creating and developing multimodal narrative planets that manifest themselves in many media, languages and communication environments. Through the inclusion of new profiles of characters or scenarios the expansion of the story takes place. In addition, active users participate in the dissemination of these narrative planets creating new

We can translate mindfulness of the word sati, and its etymologically comes from the Pali language, and which is one of the languages in which the discourses of the Buddha were written some 2500 years ago. Sati exactly has a complex and broad translation, since in Buddhism it is a broad concept. The idea focuses on the opposite of operating on automatic pilot, recreating our mind daydreaming. The core of its meaning lies in paying attention to what happens right at each moment, in the present moment [4]. In the general field of its current application, the most used translation of mindfulness is "mindfulness," "clear observation," or "full consciousness." But there is also another translation that also has infinite routes and great applications in the field of conscious reading that is "memory." That is to say that for a phenomenon to be possible to be remembered in samples or in its fullness, or to exist in some way in our mind, it is really necessary to have lived it with full

The current investigations of the doctors García Campayo and Demarzo deter-

A state of mind: a quality that is somehow present in one way or another in all individuals in different measure, manifestation or intensity and that is probabilistically shown in the population following a normal distribution, a kind of Gaus bell. For all this, doctors García Campayo and Demarzo clearly insist on the idea that mindfulness does not mean meditation at all, given that it is a mistake that is usually made. With an optimally well-guided application and without performing the daily practice of meditation, elevated states of mindfulness can be achieved. If you practice mindfulness in the daily activities of our daily life (taking a shower, taking a car, cleaning, walking, taking the elevator, listening, eating, watching TV, resting, reading…) you can raise the levels of mindfulness. This way of being present fully in everyday life is the practice informs [5]. A way to be present in the activities of daily life from an observation and a full presence. Although it is not common because the way to reach high levels of mindfulness is combining formal practice with informal practice. In our research we will focus on the application of mindfulness and the art of storytelling focused exclusively on formal practices or meditations more than the

mine that mindfulness would have at least two meanings [5]:

most cynical and angry citizen of the economy of attention [1].

content and sharing its essence [3].

attention or full consciousness [5].

**2. Mindfulness**

**26**

use we know.

The psychological technique that allows to develop mindfulness: it is important to mean that mindfulness is a third generation psychotherapy [5]. Indeed some of its terms and concepts come from the Eastern religious traditions and more specifically from Buddhism, the essence of mindfulness is a clearly secular technique, of course without any religious or cultural reminiscence, and most importantly with a contrasted, evident and solid base scientific The vital event in the scientific process of mindfulness is at the foundation in 1979 of the Center for mindfulness, at the University of Massachusetts, by Kabat-Zinn, one of the most proven scientific researchers of mindfulness today. In this foundation, the stress reduction technique based on the Mindfulness-Based Stress Reduction (MBSR) method was studied and experimented [6].

When it comes to finding an optimal definition of mindfulness, we have to focus on the perspective of the state of mind and on the maximum exponent that is Kabat-Zinn, who defines it as consciousness that arises from paying attention, intentionally to experience such and as it is in the present moment, without judging it, without evaluating it and without reacting to it. In a more compressed format the same author reduces to the essence of it through the following definition: "simply stop and be present, that's all" [6]. Although in this case he disassociates himself from one of the key elements in the process of the application of mindfulness, which is the absence of judgment. Judgment inevitably takes you out of the present, and does not allow you full presence, and exposure to experience as it is. This point is important for our application in storytelling mindfulness, given that the issuance of the judgment does not allow us a full connection with the exposed present, and especially with the next moment in the form of narrative content in meditation. The appearance of the trial connects with the internal dialogue and that disconnects us with the present.

As a natural derivative of the Kabat-Zinn [6] definition, we obtain two characteristics:


According to García Campayo and Demarzo, the concepts of mindfulness should include the following aspects [5]:

• Ability to be attentive: a high development of our attention allows the individual not to be distracted, drowsy or indolent, but attentive and perfectly focused on what he is living. When applied to the keys of an efficient meditation through storytelling mindfulness and guided efficient and conscious practices, it consists that the individual is fully oriented and focused on this purpose. It is

not an environmental or atmospheric issue, it is a matter of attentional focus. In fact, the possibility of performing it in environments of noise, interruptions and distractions is a good way to exercise our attention muscle.


**29**

professional.

**3.1 Clarity in the language**

*Storytelling Mindfulness: Storytelling Program for Meditations*

can identify three main contexts of intervention [7]:

Within the areas of application of mindfulness and storytelling mindfulness we

• Clinical field: the practice is intended for patients, or clients, who present a medical diagnosis, or psychiatric, that heal or improve a specific or specific disease picture. An example of this field of application is found in patients with depression, anxiety, stress, chronic pain. In this type of mindfulness action, it is usually applied following protocols and regulated therapeutic processes and administered by specialized professionals with experience in each type of pathology. In the ONELIFE Clinic (center specialized in the treatment of pain in a multidisciplinary way) we have been applying this methodology in an innovative way with patients who have this diagnosis

• Psychoeducational area: in this case, the application of mindfulness practice is aimed at the general population. They are subjects who do not have any clinical diagnosis, and who seek to improve their health in general, their psychological well-being, their levels of happiness, their capacity for attention, concentration, presence…in these cases the application of storytelling mindfulness allows to clearly reduce cognitive ruminations, mental distractions, better deal with conflictive situations, complicated or adverse, regulate intrapersonal and interpersonal emotions in a much healthier way. In these cases, a series of structured guidelines are also established and it is also necessary that they be managed and managed by specialized professionals with experience in this type of psychoeducational field. In this type of setting and contexts mindfulness is usually applied to the content of the mind, especially in the sensations, thoughts, emotions and impulses. From this framework of action we have applied, in previous research, how can be linked mindfulness processes to enhance creativity, which would be framed within this second

• Spiritual scope: in this third sphere of application we find ourselves a target of healthy people, or not, who wish to elevate their spiritual development and transcendence. In this case, we must impart spiritual teachers, meditation, references, have experience in formal and informal practice, with values and ethical principles unimpeachable. In this third, and last, area of action of mindfulness, its methodological application does not only apply to the content

Next, part of the investigations of García Campayo and Demarzo [8] we have created a series of essential characteristics that we must put into action when it comes to the efficient narration of meditations, or formal practices. The formal practice of storytelling can be recorded or performed live by a specialized

It is important at the time of the creation and guidance of formal meditations the use of an audible language, with an optimal pronunciation, with an intensity

and timbre that make it fully understandable and understandable.

of the mind, but to the very functioning of it [10].

**3. Essential ways of storytelling mindfulness**

*DOI: http://dx.doi.org/10.5772/intechopen.86778*

(https://onelife.es/) [8].

scope of action [9].

*Narrative Transmedia*

not an environmental or atmospheric issue, it is a matter of attentional focus. In fact, the possibility of performing it in environments of noise, interruptions

and distractions is a good way to exercise our attention muscle.

• In the present moment: the subject can focus his attention on the past (for example, to a previous meditation) missing his presence, and merge with that thought of the past. What supposes attention to the past. It is a very common sign that if it arises in certain depression pictures. Or, you can focus on future events that are about to come, which have not happened yet. It is a very common sign that if it arises in certain anxiety pictures. But we insist that attention in storytelling mindfulness should be focused on the present. In mindfulness it is important that the subject focuses exclusively on the present moment, on his current meditation, recorded or guided by a specialist. The mind loves by nature and in a consubstantial way to balance between concern (about future) and judgment of the past (past events). The mind as soon as any fracture arises in the meditation that has a link with the past or the future is going to activate, so it is important to be attentive to return again to the present without anger, again and again to the bodily sensations that irretrievably return us to the present moment.

• Intentional and deliberate: a training on the will on deliberate and intentional targeting. At the beginning, as in sports training, this exercise of attention will be important. As it is practiced over and over again, and we are aware of the intention in meditation, the process anchors, consolidates, becomes natural and can be achieved in state most of your time. It is a matter of training. If we apply it to formal practices or to meditations at the beginning, the implementation of this deliberate intention, or state in the present, generates a small effort, but little by little it becomes a much more natural attention. And the dispersions are appearing every time with less quantitative and qualitative incidence.

• Full acceptance: the subject enters a deliberate state of nonjudgment to everything he perceives. The protagonism of the judgment disappears, which is what allows us to deactivate the present, and of course any text. The subject avoids judging the present experience, accepts it in a radical and full way. That is to say that the individual surrenders without criticism to the process that is living in meditation and that is experienced. Because he has intentionally chosen his presence. It is important to delve into the process of storytelling mindfulness, the narrative difference between acceptance and resignation or passivity. If we have opted for this meditation or for this experience mindfulness, we will live it fully while we are in this moment, it is acceptance. But of course, that does not mean that we have to resign ourselves to the experience fully and resign ourselves to it. We can make the decision to deliberately divert our attention and, of course, stop experiencing that meditation or an experience of its process in the story, or stop connecting with that experience, but it is a decision

• Activation-deactivation without complaint: the acceptance allows the complaint not to be presented. Any aspect of nonacceptance that exists in the experience will make us lose the state of mindfulness and take us out of the present. But before resignation there is the decision to change the attentional focus. In this way, the wear of the complaint, which is produced by a waste of energy in a position not present, does not unfold. Activation; if we decide to go deeper into a meditative story, we experience it fully. Deactivation, and if it

does not finally convince us, we also leave it fully and consciously.

of our own and in an active way [6].

**28**

Within the areas of application of mindfulness and storytelling mindfulness we can identify three main contexts of intervention [7]:


Next, part of the investigations of García Campayo and Demarzo [8] we have created a series of essential characteristics that we must put into action when it comes to the efficient narration of meditations, or formal practices. The formal practice of storytelling can be recorded or performed live by a specialized professional.
