Rectifying Misconceptions: A Comprehensive Response to “Some Concerns About the Psychological Implications of Mindfulness: A Critical Analysis”

The present article attempts to address misconceptions and mischaracterizations of mindfulness-based interventions found in the article “Some Concerns about the Psychological Implications of Mindfulness: A Critical Analysis,” written by Daniel David. The paper, we contended, suffers as a result of its reductive presentation of mindfulness, the relationship of mindfulness to Buddhist thought, the empirical support for mindfulness-based interventions, and the presumed mechanisms of change and clinical utility of those interventions. Such misconceptions and mischaracterizations can unfortunately have a powerful effect on both the literature base, and on those providing direct psychological services. As such, the purpose of this response article is to stimulate a clear and accurate discussion of the concepts and applications of mindfulness, so that practitioners have the information they need to make sound treatment decisions for their clientele.     

The insanity plea: Szaszian ethics and epistemology

The traditional legal verdict of ‘not guilty by reason of insanity’ as well as the more recent verdict of ‘guilty but mentally ill’ rest on often unquestioned epistemological assumptions about human behavior and its causes, unjustified reliance on forensic psychiatrists, and questionable, if not deplorable ethical standards. This paper offers a critique of legal perspectives on insanity, historical and current, based on the altermative epistemological and ethical assumptions of Thomas S. Szasz. In addition, we examine Szasz's unique rhetorical analysis of ‘mental illness’ and its implications for forensic psychiatry.     

正念冥想在ADHD儿童干预中的应用

正念冥想是有意识、非评判地将注意集中于当下经验的方法。近年来,正念冥想作为一种潜在的方法被引进到ADHD儿童干预领域。因为ADHD儿童的特异性,为了增加正念冥想方案对ADHD儿童的适切性,研究者从练习设置、奖励系统、解释方式和家长纳入几个方面对标准的正念减压训练方案做了改编。越来越多的研究证据表明,正念冥想训练能有效地减轻ADHD儿童的核心缺陷、改善其内外化症状和亲子关系。本文通过对已有相关实证研究的分析认为这些积极的影响可能与ADHD儿童的执行功能与去中心化等心理功能的改善有关,而大脑相关区域激活模式的变化和结构的积极改变可能是正念冥想影响ADHD儿童的神经基础。文章也提出已有研究在内容和方法学上的不足及其以后的探究方向。     

Why mindfulness belongs in counseling psychology: A synergistic clinical and research agenda

Mindfulness has become an increasingly visible part of the landscape in psychology and medicine in the past several decades. Only recently has this same interest in mindfulness and mindfulness-based interventions appeared in counseling psychology. This article provides a brief synopsis of the mindfulness literature and explores the theoretical, ideological, and practical overlap between core values of counseling psychology and this burgeoning area of research and practice. In addition, the article explores ways in which counseling psychology can contribute uniquely to mindfulness research and practice through a focus on multiculturalism and social justice, psychotherapy process and outcome, and supervision and training. Further, ways in which mindfulness can inform counseling psychology’s mission are examined, including offering a strengths-based approach to psychological intervention and prevention and informing supervision and training. Lastly, five specific recommendations for a synergistic research agenda marrying mindfulness and counseling psychology are offered.     

Meditation Awareness Training (MAT) for Improved Psychological Well-being: A Qualitative Examination of Participant Experiences

Mindfulness-based interventions are reported as being efficacious treatments for a variety of psychological and somatic conditions. However, concerns have arisen relating to how mindfulness is operationalized in mindfulness-based interventions and whether its ‘spiritual essence’ and full potential treatment efficacy have remained intact. This qualitative study used interpretative phenomenological analysis to examine participant experiences regarding the acceptability and effectiveness of a newly designed secularized intervention called meditation awareness training (MAT) that follows a more traditional Buddhist approach to meditation. Participants (with issues of stress and low mood) reported experiencing improvements in psychological well-being due to receiving MAT. The wider implications are discussed.     

The naked truth: mindfulness and the purification of religion

To arrive at an understanding of what drives the much debated spiritual turn in Western Europe, we study the spiritual trajectories and identifications of mindfulness practitioners in the formerly predominantly Roman Catholic context of Flanders in Belgium. Fifteen semi-structured interviews addressed their religious and spiritual biographical trajectories as well as the symbolic boundaries they draw with adjacent religious and spiritual groups. We find marked evidence of a process of ‘religious purification’, which unfolds as a critique of the formal and external aspects of both religion (organisations, dogmas, ritual) and spirituality (woolly and frivolous New Age word games). To validate and justify, alternatively, the ‘pure’ and ‘grounded’ spirituality that results, those concerned consistently invoke the authority of science.     

Critical reflections on second-generation mindfulness-based interventions

ObjectivesThe purpose of this paper is to provide a critical introduction on Second-Generation Mindfulness-Based Interventions (SG-MBIs) to sport and performance psychology scholars and practitioners.MethodThis essay is written as a commentary on Roychowdhury et al.’s, (2021, this issue) article in this issue. Specifically, I apply theoretical insights from Roychowdhury et al., (2021, this issue) to the practical model of SG-MBIs.ResultsI find that SG-MBIs attempt to respond to ethical concerns with the ways that mindfulness has been commodified, secularized, and universalized through appeals to cultural authenticity.DiscussionWhile acknowledging the cultural contexts from which practices like mindfulness have been taken is important, appeals to cultural authenticity often reproduce fixed and essentializing constructions of culture and are easily coopted by neoliberal multiculturalism.ConclusionAs sport and performance psychology professionals reflect on the next generation of mindfulness-based interventions, it will be important to attend to the contextual flexibility of neoliberalism to universalize and essentialize.     

Mindful Disintegration and the Decomposition of Self in Healthy Populations: Conception and Preliminary Study

The concept and quantification of ‘disintegration’ related to mindfulness were examined, i.e. attentional refinement to microscopic resolution wherein constituents of matter are decomposed into elemental units. Thus, perceptual data are synthesized less coherently. To explore this hypothesis, neural substrates of perceptual disorganization (high-frequency EEG event-related synchronization dynamics—ERD/ERS) and contextual meaning (N400 ERP) were investigated in healthy practitioners before and after a mindfulness retreat. N400 ERP amplitude attenuated, as did gamma-ERD. Shift from beta-ERD to beta-ERS was observed. These findings suggest: (1) mediated gamma-oscillations reflecting disrupted neural binding of visual representation/cohesion, (2) reduced N400 amplitude reflecting diminished extraction of contextual meaning, and (3) modulations in beta-synchrony that may serve to ‘stabilize’ cortical functioning during the transformative disintegrative process related to mindfulness, akin to a process of ‘non-reactivity’ at the cortical level. The latter may provide a candidate neural index for the construct of ‘equanimity’ within the mindfulness purview. An overarching interpretative framework of the results paralleling adaptive versus maladaptive disintegrative experience is further discussed.     

Volume contents and author index for Volume 10, 2009

Although there are very few published studies on the issue, there is much anecdotal evidence that, despite all its undisputed benefits, meditation practice can have psychologically deleterious effects. In this paper I will describe a body-based model for understanding trauma, the Trauma Resiliency model, and suggest it might be a helpful tool in anticipating, preventing and/or mitigating these effects. I will argue that Buddhist traditions are replete with frameworks, tools and techniques for addressing some of the psychological pitfalls highlighted. However, some of these methods may have been ‘lost in translation’ as Buddhist meditation training has been adapted for a Western audience. I will make the case that, somewhat ironically, in operational terms some of the secular modalities for teaching mindfulness (such as MBSR) may be psychologically ‘safer’ than those offered in a (Western) Buddhist context. I will call for further inquiry about how to mitigate and protect against psychological harms in Buddhist meditation training.     

A randomised controlled trial of a brief online mindfulness-based intervention

ObjectivesThere is growing evidence that mindfulness has positive consequences for both psychological and physical health in both clinical and non-clinical populations. The potential benefits of mindfulness underpin a range of therapeutic intervention approaches designed to increase mindfulness in both clinical and community contexts. Self-guided mindfulness-based interventions may be a way to increase access to the benefits of mindfulness. This study explored whether a brief, online, mindfulness-based intervention can increase mindfulness and reduce perceived stress and anxiety/depression symptoms within a student population.MethodOne hundred and four students were randomly allocated to either immediately start a two-week, self-guided, online, mindfulness-based intervention or a wait-list control. Measures of mindfulness, perceived stress and anxiety/depression were administered before and after the intervention period.ResultsIntention to treat analysis identified significant group by time interactions for mindfulness skills, perceived stress and anxiety/depression symptoms. Participation in the intervention was associated with significant improvements in all measured domains, where no significant changes on these measures were found for the control group.ConclusionsThis provides evidence in support of the feasibility and effectiveness of shorter self-guided mindfulness-based interventions. The limitations and implications of this study for clinical practice are discussed.     

When east meets west: reflections on the use of Buddhist mindfulness practice in mindfulness-based interventions

The Western mental health profession has included Buddhist practices in its clinical applications, and Buddhisms’ contribution to mindfulness-based interventions (MBIs) could be considered as one of its main inputs. However, MBIs appear to depart in some key ways from their Buddhist origins whereby it may reduce its psychotherapeutic value and affect the accurate dissemination of the Buddhas’ teachings. This paper reflects on some of these departures, by firstly discussing the term mindfulness, which, as used in the MBIs, has a more restrictive meaning than that meant by the Buddha. Secondly, this paper discusses the usefulness of MBI therapists being knowledgeable in a range of meditation techniques, rather than in only a few. And thirdly, this paper discusses the usefulness of MBI therapists having a personal mindfulness practice of ones’ own, and concludes by suggesting that an explicit acknowledgement of the Buddha in the formation of the MBIs be considered.     

The potential mediating role of anxiety sensitivity in the impact of mindfulness training on anxiety and depression severity and impairment: A randomized controlled trial

The benefits of mindfulness-based interventions to alleviate anxiety and depression have been supported by many studies. Given the effectiveness of mindfulness-based interventions on anxiety and depression, the underlying mechanisms need to be explored. Using a randomized waitlist-controlled design, this study investigated whether anxiety sensitivity was a potential mechanism for the impact of mindfulness training on anxiety and depression. Participants with high psychological distress were randomly assigned to an eight-week mindfulness intervention (N = 35) or a wait-list control group (N = 34). Before and after the intervention or corresponding waitlist period, participants completed measures of anxiety and depression severity and impairment and anxiety sensitivity. Separate mixed ANOVA demonstrated significant group (intervention vs. control group) × time (pre- vs. post-test) interactions for anxiety sensitivity and overall anxiety severity and impairment and marginally significant interaction for overall depression severity and impairment. Moreover, simple mediation models showed that reductions of anxiety sensitivity from pre- to post-test mediated the impact of mindfulness training on changes in anxiety and depression severity and impairment. The findings suggest that anxiety sensitivity is a potential mechanism underlying the effect of mindfulness training on anxiety and depression, which provides a new perspective for the study of processes of change of mindfulness-based interventions.     

Assessing adolescent mindfulness: validation of an adapted Mindful Attention Awareness Scale in adolescent normative and psychiatric populations

Interest in mindfulness-based interventions for children and adolescents is burgeoning, bringing with it the need for validated instruments to assess mindfulness in youths. The present studies were designed to validate among adolescents a measure of mindfulness previously validated for adults (e.g., Brown & Ryan, 2003), which we herein call the Mindful Attention Awareness Scale-Adolescent (MAAS-A). In 2 large samples of healthy 14- to 18-year-olds (N = 595), Study 1 supported a single-factor MAAS-A structure, along with acceptably high internal consistency, test-retest reliability, and both concurrent and incremental validity. In Study 2, with a sample of 102 psychiatric outpatient adolescents age 14-18 years, participants randomized to a mindfulness-based stress reduction intervention showed significant increases in MAAS-A scores from baseline to 3-month follow-up, relative to nonsignificant score changes among treatment-as-usual participants. Increases in MAAS-A scores among mindfulness-based stress reduction participants were significantly related to beneficial changes in numerous mental health indicators. The findings support the reliability and validity of the MAAS-A in normative and mixed psychiatric adolescent populations and suggest that the MAAS-A has utility in mindfulness intervention research.     

Mindfulness: Towards A Critical Relational Perspective

Significant attention has been given to mindfulness and mindfulness meditation in Western culture – often allied with a concern to enhance ‘subjective wellbeing’ through interventions aiming to ameliorate stress, depression and anxiety. While much professional and scientific research has been conducted which studies the nature and effectiveness of mindfulness‐based interventions, few critical accounts exist. I seek to produce a social critique of current understandings of mindfulness in relation to contemporary psychology. I illustrate how mindfulness has become individualised as an object of contemporary psychological investigation. I then propose a relational approach which instead sees mindfulness as socially contingent and as a potential resource for individuals and communities to cultivate a critically distant stance towards society. This involves revisioning our basic understanding of mindfulness as not only an inner state of mind, but also as a public social practice.     

正念机制的核心：注意还是态度？

注意与态度是正念的两个关键的工作机制,但关于这两个机制究竟哪个是核心机制却没有统一的定论。本文就针对这一争议存在的现状和原因进行了梳理和分析,认为正念的核心机制在于注意力的训练,并尝试从佛教与心理学两个角度在理论推导与实证支持两个层面上给予了阐释。     

Some Concerns About the Psychological Implications of Mindfulness: A Critical Analysis

In this critical analysis, we discuss the construct of mindfulness and address a number of theoretical inconsistencies and potential practical consequences of mindfulness-based clinical practices. We argue that mindfulness practices are potentially powerful psychological interventions that should be well circumscribed (1) to assure clinical safety and access to the best available clinical practices and (2) used as part of a multi-component intervention or as a stand-alone treatment, particularly when empirically supported treatments such as cognitive–behavioral therapies have not achieved desired outcomes.     

Effectiveness of a Mindfulness-Based Program on School Children's Self-Reported Well-Being: A Pilot Study Comparing Effects With An Emotional Literacy Program

This pilot study aimed to test the well-being effects of a locally developed mindfulness-based program tailored for New Zealand elementary school children in comparison with an active control condition. It was hypothesized that significantly greater well-being change scores would be observed for the mindfulness group. Students (n = 106) between 9 and 11 years old were allocated by their classroom to either the 8-week mindfulness-based program or an 8-week emotional literacy program. Self-reported well-being and mindfulness measures were collected at baseline and upon program completion. Measures were administered at 12 weeks postprogram to the mindfulness group only. One-way analyses of covariance were used for the main analyses, with corresponding baseline scores entered as covariates. Both programs led to significant increases in well-being outcomes, but significantly greater changes were observed for the mindfulness group (general well-being covariate-adjusted change scores were 4.49 [SE = 0.64] for the mindfulness-based program vs. 2.63 [SE = 0.63] for the emotional literacy program). Mindfulness scores significantly increased for the mindfulness group only. There was evidence of student acceptability of the mindfulness-based program and some indication of sustainability of effects at 12 weeks. The study adds to previous research that highlights beneficial well-being effects of mindfulness-based interventions in the classroom. Further research should evaluate potential long-term effects and delivery training.     

基于正念的干预与自我同情的关系：一项元分析

运用元分析方法对国内外有关基于正念的干预与自我同情的关系问题进行了探讨, 通过文献检索, 纳入文献65篇, 总样本量为8103。异质性检验发现, 选择随机效应模型比较合适; 敏感性分析显示, 使用One-study removed逐步删除异质性较高研究, 基于正念的干预与自我同情呈显著正相关; 次群体检验表明, 基于正念的干预与自我同情关系受对比方式的调节与影响, 但不受群体和测量工具的影响。研究结果表明, 正念对自我同情水平会产生不同程度的积极影响, 同时随着对比方式的不同对基于正念的干预与自我同情的关系会产生不同的调节作用, 而群体和测量工具对基于正念的干预与自我同情的关系并无调节效应。     

特质正念与控制点调节日常生活中知觉压力对消极情绪的影响

考察日常生活中知觉压力对消极情绪的动态影响,检验特质正念的调节作用,并进一步探索正念的调节作用是否在不同控制点的个体中存在差异。共有95名在校大学生完成正念注意觉知量表（MAAS）,罗特控制点量表（LOCS）,并通过动态评估的方式,完成每天2次,持续14天的在日常生活情境中针对知觉压力和消极情绪的密集型追踪测量。多层线性模型结果表明：（1）在个体内水平,个体某一时刻的知觉压力可以显著预测个体下一时刻的消极情绪;（2）个体的正念水平越高,日常生活中知觉压力对消极情绪的预测力越低;（3）个体越倾向于内控,日常生活中知觉压力对消极情绪的预测力越低;（4）个体越倾向于外控,正念对日常生活中知觉压力影响消极情绪的调节作用越强。本研究验证了正念对日常生活中压力反应的保护作用,并提示外控者在面临压力时更有可能从正念中获益。