An Examination of Concurrent and Incremental Validity of Four Mindfulness Scales

General consensus among psychologists supports the beneficial effects of mindfulness in the treatment of a wide range of clinical conditions such as personality, mood, and anxiety disorders. Several scales used to assess this psychological construct, mainly rooted in Eastern traditions, are currently available to researchers and clinicians. However, the conceptualization and measurement of mindfulness has been considerably diverse. The present study examines the concurrent and incremental validity of four scales: the Philadelphia Mindfulness Scale (PHLMS), the Toronto Mindfulness Scale (TMS), the Five-Facet Mindfulness Questionnaire (FFMQ), and the Langer Mindfulness Scale (LMS). Two independent samples of 176 adults and 397 students, respectively, were recruited. With few exceptions, results were consistent across the two samples and indicated that measures based on an Eastern conceptualization of mindfulness (TMS, PHLMS, and FFMQ) show a different pattern of association with the chosen outcomes compared to the LMS, which is based on a Western conceptualization. Overall, the PHLMS showed the strongest predictive effects and the LMS the weakest in terms of both number of predicted criteria and average effect size. Implications for research and practice are discussed.     

The Italian Five Facet Mindfulness Questionnaire: A Contribution to its Validity and Reliability

Mindfulness refers to the ability to be aware of and attentive to internal and external events, without becoming overwhelmed or feeling the need to react automatically. Recent studies indicate that this ability is associated with the following factors: mental health, psychological functioning, and stress reduction. Although questionnaires have been developed to measure mindfulness, so far these have not been adapted for use within the Italian population. Thus, the aim of our studies was to investigate the reliability and validity of an Italian version of the Five Facet Mindfulness Questionnaire (FFMQ; Baer et al. Assessment, 13, 27–45, 2006). The FFMQ is a self-report measure that is based on a five-facet model (i.e., Observe, Describe, Act with Awareness, Nonjudge, and Nonreact). In the first study, internal consistency, factor structure, and concurrent validity analyses were carried out on a sample of 559 volunteers. The second study entailed test–retest analyses on a different sample of 43 students. The results showed that the Italian FFMQ: (a) has a similar factor structure to the original English version; (b) has good to excellent internal consistency as a whole (alpha?=?0.86) with sub-scale consistency ranging from 0.65 to 0.81, and test–retest stability for the total score being 0.71; (c) has good concurrent validity as demonstrated by significant correlations between the FFMQ scores and a number of self-report measures related to mindfulness. Our findings support both the adaptation of the FFMQ to the Italian context as well as the conceptualization of mindfulness in multi-faceted terms.     

Enabling a Socio-cognitive Perspective of Mindfulness: The Development and Validation of the Langer Mindfulness Scale

This article outlines the development of a 14-item measure of socio-cognitive mindfulness. Using eight samples (including multisource and multi-wave data) with a total of 4139 responses the authors developed a reliable scale with a tri-dimensional factor structure that replicated across five separate samples. The scale possessed both convergent and discriminant validity, and criterion-related validity was demonstrated through the scale’s relation with development-related categories of psychological well-being, such as life satisfaction and humor, dimensions of physical well-being, e.g., strength, flexibility, and reaction time, as well as aspects of social and organizational well-being including job satisfaction, creativity. Overall, the present study suggests that the Langer Mindfulness Scale (LMS14) is a reliable and valid measure and that the LMS has important implications for individual development within social contexts.     

Mindfulness and social identity: Predicting well-being in a high-stress environment

Social identity processes and mindfulness are two important predictors of well-being. Yet, to date, these predictors have been studied independently, within separate research fields. This paper aims to provide an initial integration of these two research fields. Our research was conducted in a context characterized by multiple chronic stressors: A maximum security prison in Kenya. In particular, two studies measured social identification with a mindfulness group and dispositional mindfulness. We investigated the effects of these constructs on three well-being measures: mental well-being, resilience (Studies 1 & 2), and reduction of substance use (Study 2). Our results, replicated across two studies (Study 1: N = 82, Study 2: N = 145), revealed that both social identification with the mindfulness group and mindfulness predicted psychological outcomes. Social identification explained variance in mental well-being and resilience in addition to the variance explained by mindfulness. Study 2 additionally showed that both identification and mindfulness were positively related to a reduction in substance use. However, when examined together, social identification held all the explanatory power, and mindfulness was no longer a significant predictor. From the overall results, we argue that social identity processes can be fruitfully combined with mindfulness in well-being programs delivered in high-stress environments such as prisons. Theoretical and practical implications are discussed.     

Incremental Validity of Components of Mindfulness in the Prediction of Satisfaction with Life and Depression

Self-report measures of mindfulness have consistently demonstrated positive relationships with well-being and inverse relationships with depression symptoms. The goal of this study was to extend the existing literature to include a test of the incremental validity of the components of mindfulness (as measured by the four factors of the Kentucky Inventory of Mindfulness Skills [KIMS]; Baer et al. Assessment, 11, 191–206, 2004) and the Mindful Attention Awareness Scale (MAAS; Brown and Ryan Journal of Personality and Social Psychology, 84, 822–848, 2003) in the prediction of satisfaction with life (relative to self-esteem) and depression (relative to negative cognitions) among a sample of 365 college students. Results revealed only KIMS Observe accounted for a significant amount variance relative to self-esteem in the prediction of satisfaction with life, and in the prediction of depression symptoms, only KIMS Accept without Judgment accounted for a significant amount of variance relative to negative cognitions. These results are discussed in relation to the measurement of mindfulness and methods used to assess the validity of these scales.     

Mindfulness in Iran and the United States: Cross-Cultural Structural Complexity and Parallel Relationships with Psychological Adjustment

In theory, mindfulness has a role to play in resolving intercultural conflicts. This suggestion rests upon the relatively untested presumption that mindfulness operates similarly across cultures. In a test of this presumption, university students from two countries that are often in conflict at the governmental level, Iran (N = 723) and the United States (N = 900), responded to the Mindful Attention Awareness Scale (Brown and Ryan Journal of Personality and Social Psychology 84(4):822–848, 2003), along with an array of other psychological measures. This Mindfulness Scale displayed structural complexities in both societies, but a measurement invariant subscale was nevertheless identified. Similar cross-cultural evidence of concurrent validity was obtained in relationships with wide-ranging measures of adjustment. Nonsignificant linkages with Public Self-Consciousness and Self-Monitoring demonstrated discriminant validity in both societies. These data identified mindfulness as a cross-culturally similar psychological process that could plausibly have a role in resolving intercultural conflicts.     

Mindfulness and mind-wandering: finding convergence through opposing constructs

Research into both mindfulness and mind-wandering has grown rapidly, yet clarification of the relationship between these two seemingly opposing constructs is still absent. A first study addresses the relationship between a dispositional measure of mindfulness (Mindful Attention and Awareness Scale, MAAS) and converging measures of both self-reported and indirect markers of mind-wandering. Negative correlations between dispositional mindfulness and 4 measures of mind-wandering confirm the opposing relationship between the 2 constructs and further validate the use of the MAAS as a dispositional measure of mindfulness. A second study demonstrated that 8 minutes of mindful breathing reduces behavioral indicators of mind-wandering during a Sustained Attention to Response Task compared with both passive relaxation and reading. Together these studies clarify the opposition between the constructs of mindfulness and mind-wandering and so should lead to greater convergence between what have been predominately separate, yet mutually relevant, lines of research.     

Psychometric properties and validation of the Swedish Five Facet Mindfulness Questionnaire in a clinical and non-clinical sample among meditators and non-meditators

Over a period of 15 years several attempts to conceptualize mindfulness have been presented and revised, but there is still no clear or agreed-upon definition. The use of mindfulness-based interventions has increased in clinical and research settings the last couple of years, including in Sweden. As a clinician it is crucial to know if a treatment works through the theoretically postulated mechanisms of change. Mindfulness is a concept that is difficult to measure. The overall aim of the current project was to examine the psychometric properties of the Swedish version of the Five Facet Mindfulness Questionnaire (FFMQ_SWE) using three different studies. To test the construct validity of the FFMQ_SWE a hierarchal confirmatory factor analysis was performed in a meditating non-clinical sample, to examine if all the five facets would load on an overall mindfulness construct. Psychometric properties of the instrument were examined in a non-clinical and a clinical sample, and discriminative relationships with other variables were analysed. The convergent validity was examined by analysing the correlations between FFMQ_SWE and Hospital Anxiety and Depression Scale, Sense of Coherence and Difficulties in Emotion Regulation Scale. Test-retest reliability was tested by distributing FFMQ_SWE at two occasions. The hierarchal confirmatory factor analysis showed good fit in a population of meditators. The FFMQ_SWE showed good convergent validity and test-retest reliability in both clinical and non-clinical populations. In sum, the Swedish version of the FFMQ showed good psychometric properties and can be a useful instrument as an evaluation of treatment effects in both health care settings and research settings.     

Mindfulness and psychological well-being among black South African university students and their relatives

This study investigated the relationship between mindfulness and psychological well-being in a convenience sample of black South African students (n = 203) and their parents and other relatives (n = 204) (66.1% = female; age range 18–73). The students self-reported on their mindfulness on the Mindful Attention Awareness Scale and psychological well-being on the Satisfaction with Life Scale, the Positive and Negative Affect Schedule, Adult Trait Hope Scale and the Meaning in Life Questionnaire. A multivariate regression model was specified and analysed via structural equation modelling in Mplus 7.3. Results revealed that mindfulness scores strongly predicted elevated levels of meaning and positive affect, and lowered levels of negative effect, and were moderately strong predictors of life satisfaction and hope. The findings imply that mindfulness likely plays an important role in relation to the psychological well-being of cross-generational African culture community members.     

Mindfulness and Emotion Regulation: The Development and Initial Validation of the Cognitive and Affective Mindfulness Scale-Revised (CAMS-R)

As interest grows in mindfulness training as a psychosocial intervention, it is increasingly important to quantify this construct to facilitate empirical investigation. The goal of the present studies was to develop a brief self-report measure of mindfulness with items that cover the breadth of the construct and that are written in everyday language. The resulting 12-item measure demonstrated acceptable internal consistency and evidence of convergent and discriminant validity with concurrent measures of mindfulness, distress, well-being, emotion-regulation, and problem-solving approaches in three samples of university students. To address potential construct contamination in two items, data are also presented on an alternate 10-item version of the measure.

Factor Analysis of the Five Facet Mindfulness Questionnaire in a Heterogeneous Clinical Sample

This study assesses the facet structure and psychometric properties of the Five Facet Mindfulness Questionnaire (FFMQ) with a heterogeneous clinical sample of individuals with mood and anxiety disorders. Various factor models of the FFMQ were submitted to confirmatory factor analyses (CFA). A four factor hierarchical solution, consisting of an overall mindfulness construct subsuming at least four factors, was adopted. Both internal consistency and convergent and discriminant validity were assessed. Along with demonstrating good internal consistency, the facets of the FFMQ were appropriately associated with other psychological constructs. Many mindfulness facets exhibited inverse relationships with emotion dysregulation, emotional avoidance, and psychological distress. The observe facet appeared to assume a role antagonistic to overall mindfulness within a clinical sample, as it exhibited a positive relationship with anxious arousal and no relationship with two other mindfulness facets. Findings support the notion of mindfulness as a multifaceted construct, the structure of which alters in the context of psychopathology.     

Examination of the factor structure and concurrent validity of the Langer Mindfulness/Mindlessness Scale

Langer's theory of mindfulness proposes that a mindful person seeks out and produces novelty, is attentive to context, and is flexible in thought and behavior. In three independent studies, the factor structure of the Langer Mindfulness/Mindlessness Scale was examined. Confirmatory factor analysis failed to replicate the four-factor model and a subsequent exploratory factor analysis revealed the presence of a two-factor (mindfulness and mindlessness) solution. Study 2 demonstrated that the two factors assessed discrete constructs and were not merely products of acquiescence. Support was also found for a nine-item, one-factor model comprised solely of mindfulness items. On comparing models, Study 3 suggested the superiority of the one-factor mindfulness model. Finally, a preliminary investigation of the concurrent validity of the revised nine-item Langer Mindfulness/Mindlessness Scale is presented. The current article offers researchers a revised version of a mindfulness measure derived from a cognitive perspective.     

Mindful and Resilient? Incremental Validity of Sense of Coherence Over Mindfulness and Big Five Personality Factors for Quality of Life Outcomes

Though conceptually distinct, mindfulness and sense of coherence (SOC) are empirically related aspects that promote health and wellbeing. The present research explored uniqueness by investigating criterion validity and incremental validity beyond the Big Five personality traits when predicting psychological distress, life satisfaction, and burnout. N = 1033 participated in a cross-sectional study. We used multiple regression analysis to examine the incremental validity of mindfulness (CHIME) and SOC (SOC-13) for psychological distress (SCL-K-9), life satisfaction (SWLS), and burnout (MBI-GS scales: emotional exhaustion, cynicism, personal accomplishment). Mindfulness and SOC had incremental validity over the Big Five traits. Despite a strong overlap (45% shared variance) between mindfulness and SOC, SOC was always the stronger predictor: psychological distress (β = ?.52), life satisfaction (β = .57), emotional exhaustion (β = ?.23), cynicism (β = ?.40), and personal accomplishment (β = ?.30). For psychological distress, life satisfaction, and cynicism, SOC statistically explained almost all the criterion validity of mindfulness. The clinical utility of mindfulness for predicting psychological health appears to be of minor importance relative to SOC, regardless whether meditators or non-meditators, who differed in mindfulness, were analyzed. Western approaches to assessing mindfulness may lack crucial social and existential dimensions.     

Defining mindfulness by how poorly I think I pay attention during everyday awareness and other intractable problems for psychology's (re)invention of mindfulness: comment on Brown et al. (2011)

The Buddhist construct of mindfulness is a central element of mindfulness-based interventions and derives from an age-old systematic phenomenological program to investigate subjective experience. Recent enthusiasm for "mindfulness" in psychology has resulted in proliferation of self-report inventories that purport to measure mindful awareness as a trait. This paper addresses a number of intractable issues regarding these scales, in general, and also specifically highlights vulnerabilities of the adult and adolescent forms of the Mindfulness Attention Awareness Scale. These problems include (a) lack of available external referents for determining the construct validity of these inventories, (b) inadequacy of content validity of measures, (c) lack of evidence that self-reports of mindfulness competencies correspond to actual behavior and evidence that they do not, (d) lack of convergent validity among different mindfulness scales, (e) inequivalence of semantic item interpretation among different groups, (f) response biases related to degree of experience with mindfulness practice, (g) conflation of perceived mindfulness competencies with valuations of importance or meaningfulness, and (h) inappropriateness of samples employed to validate questionnaires. Current self-report attempts to measure mindfulness may serve to denature, distort, and banalize the meaning of mindful awareness in psychological research and may adversely affect further development of mindfulness-based interventions. Opportunities to enrich positivist Western psychological paradigms with a detailed and complex Buddhist phenomenology of the mind are likely to require a depth of understanding of mindfulness that, in turn, depends upon direct and long-term experience with mindfulness practice. Psychologists should consider pursuing this avenue before attempting to characterize and quantify mindfulness.     

Cross-cultural validity of the Five Facets Mindfulness Questionnaire: Adaptation and validation in a French-speaking sample

IntroductionRecent research has revealed that mindfulness training improves mental health and psychological functioning. Although several questionnaires have been developed to measure mindfulness, the Five Facets Mindfulness Questionnaire (FFMQ), [Baer et al., 2006. Using self-report assessment methods to explore facets of mindfulness. Assessment, 13, 27–45] is currently one of the most empirically-based scale assessing mindfulness.ObjectiveThe present study was designed to: (1) test the psychometric properties and (2) explore the structural validation of the French version of the FFMQ.MethodTwo hundred and fourteen participants were tested using the French version of the FFMQ.ResultsUsing confirmatory factor analysis, the results showed the French version of the FFMQ has good psychometric properties and a structural validity similar to the initial version.ConclusionThis adaptation constituted a validated mindfulness measure for French-speaking clinicians as well as researchers.     

Doing and Being: Mindfulness,Health, and Quiet Ego Characteristics Among Buddhist Practitioners

We examined the relationship between meditation experience, psychological mindfulness, quiet ego characteristics, and self-reported physical health in a diverse sample of adults with a range of Buddhist experience (N = 117) gathered from a web-based survey administered to Buddhist practitioners around the world between August 1, 2007 and January 31, 2008. Practicing meditation on a regular basis and greater experience with Buddhism was related to higher psychological mindfulness scores. Psychological mindfulness was correlated with a latent variable called “quiet ego characteristics” that reflected measures based on Bauer and Wayment’s (Transcending self-interest: psychological explorations of the quiet ego. American Psychological Association, Washington, DC, pp 7–19, 2008) conceptual and multidimensional definition of a “quiet ego”: wisdom, altruism, sense of interdependence with all living things, need for structure (reversed), anger/verbal aggression (reversed), and negative affectivity (reversed). In turn, quiet ego characteristics were positively related to self-reported health. Our findings provide continuing support for the key role psychological mindfulness may play in psychological and physical well-being.     

Spirituality Development for Homeless Youth: A Mindfulness Meditation Feasibility Pilot

Few resilience enhancement interventions are available to help homeless youth at high risk for mental health problems and substance abuse. Mindfulness meditation has demonstrated effectiveness in persons who deal with some of these issues. Our purpose was to examine the feasibility of delivering a spirituality development class—a minimally modified version of Yale University’s 8-session Spiritual Self-Schema (3-S) program—to homeless youth in a shelter in an urban center in the Southeastern United States. We used a quasi-experimental, one group, pre- and post-intervention design with standardized self-report measures of impulsiveness, resilience, spirituality, mental wellness, and psychological symptoms. Seventy-one youth enrolled in the study; 39 of the youth attended at least four sessions of the class and completed the posttest. The spirituality development class was well received by the youth and, overall, participants demonstrated improvement on measures of spirituality, mental wellness, psychological symptoms, and resilience on the posttest. There were no statistically meaningful changes in impulsiveness scores. We concluded that mindfulness meditation programs are feasible for this population. Future studies of high-risk youth should use a randomized controlled trial design to examine the long-term impact of such training on psychological status and behavioral outcomes such as educational path, work attainment, and drug and alcohol abuse.     

Using self-report assessment methods to explore facets of mindfulness

The authors examine the facet structure of mindfulness using five recently developed mindfulness questionnaires. Two large samples of undergraduate students completed mindfulness questionnaires and measures of other constructs. Psychometric properties of the mindfulness questionnaires were examined, including internal consistency and convergent and discriminant relationships with other variables. Factor analyses of the combined pool of items from the mindfulness questionnaires suggested that collectively they contain five clear, interpretable facets of mindfulness. Hierarchical confirmatory factor analyses suggested that at least four of the identified factors are components of an overall mindfulness construct and that the factor structure of mindfulness may vary with meditation experience. Mindfulness facets were shown to be differentially correlated in expected ways with several other constructs and to have incremental validity in the prediction of psychological symptoms. Findings suggest that conceptualizing mindfulness as a multifaceted construct is helpful in understanding its components and its relationships with other variables.     

Incremental Validity of Mindfulness Skills in Relation to Emotional Dysregulation among a Young Adult Community Sample

The present investigation examined the incremental predictive validity of mindfulness skills, as measured by the Kentucky Inventory of Mindfulness Skills (KIMS), in relation to multiple facets of emotional dysregulation, as indexed by the Difficulties in Emotion Regulation Scale (DERS), above and beyond variance explained by negative affectivity, anxiety sensitivity, and distress tolerance. Participants were a nonclinical community sample of 193 young adults (106 women, 87 men; M_age = 23.91 years). The KIMS Accepting without Judgment subscale was incrementally negatively predictive of all facets of emotional dysregulation, as measured by the DERS. Furthermore, KIMS Acting with Awareness was incrementally negatively related to difficulties engaging in goal-directed behavior. Additionally, both observing and describing mindfulness skills were incrementally negatively related to lack of emotional awareness, and describing skills also were incrementally negatively related to lack of emotional clarity. Findings are discussed in relation to advancing scientific understanding of emotional dysregulation from a mindfulness skills-based framework.     

Mindfulness and trauma: implications for treatment

Mindfulness, originally a construct used in Eastern spiritual and philosophical traditions, has found new utility in psychotherapy practice. Mindfulness practice has been recently applied to treatments of several psychological and health related problems, and research is showing successful outcomes in psychological interventions incorporating mindfulness practices. Several schools of psychotherapy have theorized why mindfulness may be an effective intervention. One population which would theoretically be benefited by mindfulness practice in treatment consists of those individuals who have experienced traumatic events and are exhibiting post-traumatic stress disorder and/or related correlates of past trauma. The present paper gives a general review of the application of mindfulness to clinical psychology interventions. Additionally, we explain how mindfulness is applicable to our integrative behavioral approach to treating trauma and its sequelae. Specifically, this paper will (a) give a general overview of the conceptions and applications of mindfulness to psychology and psychotherapy and provide a brief account of the concepts origins in eastern traditions; (b) discuss the theoretical conceptualization of clinical problems that may relate to the long-term correlates of trauma; (c) describe how mindfulness, acceptance and the therapeutic relationship can address trauma symptoms and discuss a modified treatment approach for trauma survivors that incorporates mindfulness and acceptance practices into traditional exposure treatment.

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