大学生正念对主观幸福感的影响:情绪调节及心理弹性的中介作用

采用五因素正念量表(FFMQ)、情绪调节量表(ERS)、心理弹性量表(CD-RISC)、幸福感指数量表(IWB)对448名大学生进行问卷调查,以探讨正念对主观幸福感的影响机制。结果表明:(1)正念、重新评价、心理弹性、主观幸福感呈显著正相关;(2)重新评价和心理弹性的链式多重中介效应在正念与主观幸福感间起部分中介效应,一方面,正念可以通过促进心理弹性提升主观幸福感,另一方面,正念不能直接通过重新评价策略的使用提升主观幸福感,存在"正念→重新评价→心理弹性→主观幸福感"的路径。     

The implications of need-satisfying work climates on state mindfulness in a longitudinal analysis of work outcomes

Literature on mindfulness in the workplace is scarce, and the antecedents of state mindfulness are not understood. This study sought to investigate antecedents and outcomes of state mindfulness in a self-determination theory model in the work domain. Specifically, the present study contributes to an understanding of mindfulness by examining the implications of managerial need support and subsequent need satisfaction on state mindfulness, as well as outcomes of state mindfulness among employees. Results from a longitudinal analysis using data from four time points over 15 months supported the prediction that a need-supportive work climate related positively to state mindfulness through satisfaction of basic psychological needs. Furthermore, higher levels of state mindfulness had positive implications on subjective well-being as well as work-related outcomes. Specifically, the results showed a positive relation to subjective well-being and goal attainment, while a negative relation to burnout. Lastly, need satisfaction had an indirect relation to these outcomes through state mindfulness. These findings contribute to creating a link between the literature showing the importance of need-supportive work climates for well-being and other work-related outcomes, and the emerging literature on the positive benefits of mindfulness in organizational settings.     

Individual differences in authenticity and mindfulness as predictors of verbal defensiveness

We examined the extent to which individual differences in authenticity and mindfulness predicted verbal defensiveness. Participants first completed measures of authenticity [Kernis, M. H., & Goldman, B. M. (2006). A multicomponent conceptualization of authenticity: Theory and research. In M. P. Zanna (Ed.), Advances in Experimental Social Psychology, Vol. 38 (pp. 283–357).] and mindfulness [Brown, K. W., & Ryan, R. M. (2003). The benefits of being present: Mindfulness and its role in psychological well-being. Journal of Personality and Social Psychology, 84, 822–848]. Within the next few weeks, participants completed the Defensive Verbal Behavior Assessment [Feldman Barrett, L., Williams, N. L., & Fong, G. T. (2002). Defensive verbal behavior assessment. Personality and Social Psychology Bulletin, 28, 776–788]. Their responses to potentially self-threatening experiences subsequently were rated for the extent to which they reflected openness and honesty as opposed to defensiveness. Our findings indicated that authenticity and mindfulness correlated positively and that higher scores on each related to lower levels of verbal defensiveness. Additional analyses revealed that the relation between authenticity and verbal defensiveness was indirect, mediated by mindfulness. These findings support the view that higher authenticity and mindfulness relate to greater tendencies to engage self-relevant information in a relatively non-defensive manner.     

Intensive mindfulness training-related changes in cognitive and emotional experience

This study examined the role of intensive mindfulness training on changes in day-to-day experiential processing, psychological symptoms, resilience, and well-being in two groups of community adults (N = 69). Using both quasi-experimental and longitudinal methods, the study found that intensive training, operationalized as 10–12 hours of formal mindfulness practice per day for 1 month, was significantly related to increases in training-specific experiential processing capacities, namely trait mindfulness and decentering (reperceiving), in comparison to pre–post-training wait-list controls. In both training groups combined, mindfulness, decentering, and acceptance increased over the pre-training to 1-month follow-up period. Intensive mindfulness training was also related to declines in anxiety and enhanced both subjective well-being and self-compassion from pre-training to follow-up in the two training groups. Finally, increases in trait mindfulness and acceptance were related to improvements in psychological symptoms, well-being, and resilience. Future directions for this novel area of mindfulness research are discussed.     

A controlled trial of mindfulness training in schools: The importance of practice for an impact on well-being

We report the results of a short programme of mindfulness training administered to adolescent boys in a classroom setting. Intervention and control groups (N = 155) were compared on measures of mindfulness, resilience and psychological well-being. Although the overall differences between the two groups failed to reach significance, we found that within the mindfulness group, there was a significant positive association between the amount of individual practice outside the classroom and improvement in psychological well-being and mindfulness. We also found that the improvement in well-being was related to personality variables (agreeableness and emotional stability). Most students reported enjoying and benefiting from the mindfulness training, and 74% said they would like to continue with it in the future. The results of this preliminary study are encouraging. Further work is needed to refine the training programme and undertake a definitive randomised controlled trial, using both subjective and objective outcome measures, with long-term follow-up.     

The Relationship between Mindfulness and Subjective Well-Being: Examining the Indirect Effects of Self-Connection and Meaning in Life

Over the past decade, support for the relationship between mindfulness and happiness has increased dramatically. The consensus is that people who are mindful also experience greater happiness. However, little is still known about how and why greater mindfulness leads one to be happier. The current research calls on recent theorizing to help understand the process by which this occurs. In particular, we studied the indirect effects of both self-connection and meaning in life on the relationship between mindfulness and subjective well-being. To this end, we compiled data collected in our lab over the past 3 years. A total of 2,929 participants provided cross-sectional data while 465 participated in longitudinal studies. Across both samples, the data supported our proposed model. Self-connection and meaning in life combined to mediate the relationship between mindfulness and the various aspects of subjective well-being. In all, it is clear that, although mindfulness is important, self-connection and meaning in life play key roles in one’s subjective well-being. This suggests that more research and interventions should focus on ways to increase self-connection and meaning in life as ways to help people experience greater happiness.

     

Teachers' dispositional mindfulness and the quality of their relationships with children in Head Start classrooms

The quality of teachers' relationships with children is a key predictor of children's later social emotional competence and academic achievement. Interventions to increase mindfulness among teachers have focused primarily on the impacts on teachers' subjective well-being, but not on the quality of their relationships with children. Furthermore, none of these interventions have involved preschool teachers. To consider the potential of mindfulness-based interventions to improve the quality of teachers' relationships with preschool-aged children, we examined data from an online survey of 1001 classroom teachers in 37 Pennsylvania Head Start Programs. Using path analysis we investigated the association between teachers' dispositional mindfulness and the quality of their relationships with children (conflict and closeness). We further examined whether this association was mediated by teacher depressive symptoms and moderated by perceived workplace stress. Higher levels of dispositional mindfulness among teachers were associated with higher quality relationships with children (less conflict and greater closeness). The association between greater dispositional mindfulness and less conflict was partially mediated by lower depressive symptoms, and the conditional direct effect of mindfulness on conflict was stronger when perceived workplace stress was lower. These findings suggest that preschool teachers who have higher levels of dispositional mindfulness may experience higher quality relationships with children in their classrooms. Interventions to increase levels of dispositional mindfulness among early childhood educators may improve their well-being along with the quality of their relationships with children, potentially impacting children's educational outcomes. The potential impacts of such interventions may be even stronger if structural and systemic changes are also made to reduce workplace stress.     

正念冥想训练水平对情绪加工的影响

越来越多的研究表明,正念冥想训练影响情绪加工。本文从正念冥想训练水平（包括临时训练、短时训练和长期训练）角度出发,系统回顾了不同水平的正念冥想训练对情绪加工的调节效应。综述发现,不同水平正念冥想训练都能够提高个体情绪调节能力,临时正念冥想训练作为一种有效的情绪调节方法影响情绪加工,而短期正念冥想训练和长期禅修训练通过增加个体正念意识,增强个体情绪接受力影响情绪加工。未来的研究需进一步在区分正念冥想训练时间和正念冥想训练类别基础上,探讨正念冥想训练影响情绪加工的认知神经机制。     

Dispositional mindfulness as a positive predictor of psychological well-being and the role of the private self-consciousness insight factor

The current study explored relationships among dispositional mindfulness, the private self-consciousness (PrSC) insight factor, and psychological well-being. Several mindfulness studies indicate that dispositional mindfulness is a positive predictor of psychological well-being. In a distinctly different area of consciousness research, Grant, Franklin, and Langford’s (2002) PrSC insight factor shows similar predictive results. Here it is hypothesized that these two seemingly independent dispositional consciousness constructs have overlapping variance and that insight can serve as a partial mediator for dispositional mindfulness when it predicts psychological well-being. Participants were 184 university students who were administered a self-report measure of dispositional mindfulness, insight, and psychological well-being. Correlational analyses revealed that mindfulness and insight were significantly and positively correlated with each other and with psychological well-being. Bootstrap regression analyses supported the model of insight as a partial mediator of the mindfulness–psychological well-being predictive relationship.     

The relationship between greater mindfulness and less subjective experience of chronic pain: Mediating functions of pain management self‐efficacy and emotional intelligence

Previous research shows a connection between greater mindfulness and less subjective experience of pain. The present study examined whether pain management self‐efficacy and emotional intelligence mediate this relationship in individuals experiencing chronic pain. Two hundred participants experiencing chronic pain completed measures of mindfulness, experience of pain, pain management self‐efficacy, and emotional intelligence. Greater mindfulness was associated with less subjective experience of pain, greater pain management self‐efficacy, and more emotional intelligence. More pain management self‐efficacy and higher emotional intelligence were associated with less subjective experience of pain. Emotional intelligence and pain management self‐efficacy significantly mediated the relationship between mindfulness and pain. The connection between greater mindfulness and less subjective experience of pain may be due to mindfulness providing a foundation for emotional functioning and behavioural regulation that result in reductions in the experience of pain.     

Présence attentive et créativité au travail : examen du rôle médiateur du bien-être et de l’auto-efficacité créative

This study aims to broaden the understanding of mindfulness outcomes in work context, specifically the influence of mindfulness on creativity. This influence can be direct and indirect, when it is shaped by well-being and creative self-efficacy. A cross-sectional study was carried out using a sample of 172 full time Brazilian workers. The research findings suggest that the relationship between mindfulness and creativity is better explained through well-being and creative self-efficacy. The double mediation model was confirmed. The research highlights the understanding of emerging literature on mindfulness at work by establishing personal conditions that promote or inhibit well-being at work, which in turn enhances creativity and contributes to building up the knowledge about this topic.     

Mindfulness and Self-Compassion: Exploring Pathways to Adolescent Emotional Well-Being

Adolescents today are confronted with the compounded stressors of life in our high-pressured society and the cognitive, physiological, and emotional changes characteristic of this stage of development. To explore ways to promote well-being in this population, mindfulness, defined as paying attention in the moment in an intentional and purposeful way, was examined in terms of its associations with aspects of emotional well being. It has been reported to have positive effects on emotional well-being in adults, and shows promise for similar results in research with youth. Moreover, the mechanisms through which being mindful may influence positive outcomes have only recently been explored, and have not been investigated with adolescents. Self-compassion, defined by the three components of self-kindness, sensing oneself as part of a common humanity, and maintaining perspective in challenging circumstances, was examined as a potential mediator of the relationship of mindfulness to various outcome measures. Measures assessing mindfulness, self-compassion, and aspects of emotional well-being comprised an online survey that was administered to 67 adolescents in an urban high school. Path analysis was utilized to explore relationships among the variables. An alternate model with self-compassion as the predictor and mindfulness as the mediator was also investigated. Results suggested that both mindfulness and self-compassion functioned as mediators in the pathway to emotional well-being. A theorized model is presented which depicts a reciprocal relationship between mindfulness and self-compassion and describes an iterative process that takes place between these two constructs, promoting emotional well-being. Implications for research and practice include conducting longitudinal studies, which assess constructs at three time points to definitively establish mediation, and developing a self-compassion program tailored for adolescents to facilitate improvements in emotional well-being.     

Effects of a yoga-based intervention for young adults on quality of life and perceived stress: The potential mediating roles of mindfulness and self-compassion

The purpose of this pilot study was to investigate the effects of a yoga-based program on quality of life, perceived stress, mindfulness, and self-compassion in young adults. These variables were measured in 33 self-selected participants of a four-month residential yoga intervention before and after the program. Forty-three demographically matched controls completed the same questionnaires at two time points with a four-month interval inbetween. Participation in the program predicted increases in quality of life and decreases in perceived stress, mediated by mindfulness and self-compassion. Multiple mediator models revealed that the effect of group on quality of life was simultaneously mediated by mindfulness and self-compassion, while the effect of group on perceived stress was only mediated by self-compassion. These positive effects on perceived stress and quality of life suggest that yoga-based interventions may be of value in cultivating subjective well-being in young adults. Furthermore, yoga-based and mindfulness-based interventions may share underlying mechanisms.     

Teaching mindfulness to psychotherapists in clinical practice: The Mindful Therapy Programme

Introduction: Initially proposed as a treatment modality for psychological disorders, mindfulness is now being promoted as a means of enhancing both therapist self care and therapeutic efficacy. The degree to which mindfulness can be learned by therapists to manage their own and clients' processes in therapy is as yet unknown. This study examines training outcomes of a standardised introductory mindfulness programme for mental health professionals. Methods: Forty-seven mental health professionals completed an eight-week mindful therapy (MT) training programme and associated measures. Results: Compared with baseline scores, participants demonstrated knowledge acquisition on all measures, including increased mindfulness in clinical work, increased capacity to intentionally invoke mindful states of consciousness, and higher participant ratings of well-being over the course of training sessions. Discussion: This research provides preliminary evidence that a brief, standardised mindfulness training programme can achieve acceptable knowledge and skills outcomes for therapists that can aid their therapeutic practice. Of note, increased ‘therapeutic mindfulness’ in this study resulted from changed mindfulness ‘attitudes’ (i.e. a more accepting and equanimous orientation within therapeutic work) as opposed to a clear demonstration of increased attention-regulation skills. The implications of these and other results for programme development and wider research are discussed.     

The benefits of being present: mindfulness and its role in psychological well-being

Mindfulness is an attribute of consciousness long believed to promote well-being. This research provides a theoretical and empirical examination of the role of mindfulness in psychological well-being. The development and psychometric properties of the dispositional Mindful Attention Awareness Scale (MAAS) are described. Correlational, quasi-experimental, and laboratory studies then show that the MAAS measures a unique quality of consciousness that is related to a variety of well-being constructs, that differentiates mindfulness practitioners from others, and that is associated with enhanced self-awareness. An experience-sampling study shows that both dispositional and state mindfulness predict self-regulated behavior and positive emotional states. Finally, a clinical intervention study with cancer patients demonstrates that increases in mindfulness over time relate to declines in mood disturbance and stress.     

Mindfulness-based programs,perceived stress and well-being at work: The preferential use of informal practices

IntroductionOrganizations which engage in the promotion of well-being are likely to prevent mental health issues in workers. Mindfulness-based interventions offer new perspectives to increase well-being at work. However, the issue of finding time and framework to practice at work is important. Recent studies suggested that informal mindfulness practices could be useful in reducing stress and increasing well-being.ObjectiveThe present study aimed to study how the duration and type of mindfulness practice may enhance employees’ well-being.MethodA multi-method (qualitative and quantitative), controlled pre/post design study (N = 72) was conducted to collect data about the type of preferred mindfulness practices used during an 8-week MBSR program, and to analyse the effects of the program on employees’ well-being. Number of sessions, number of days of practice, and practice time per day were used as moderators.ResultsParticipants reported a preferential use of brief, informal practices. Employees who followed the MBSR program reported higher levels of well-being compared to the wait-list control group (η² = .194). Those who preferentially used informal practices showed the same increase in well-being as those who reported preferentially using formal practices. The number of days of practice did not moderate the effect of the intervention on well-being.ConclusionBrief and informal mindfulness practices appear to be a promising means of increasing well-being in everyday life. Further research is needed to compare an 8-week mainly informal mindfulness-based program to a classical MBSR program to identify whether informal practices may be sufficient to increasing employees’ well-being.     

Mindfulness and Emotional Distress: the Mediating Role of Psychological well-Being

The present cross-sectional study aimed to clarify the relationships among specific facets of dispositional mindfulness, psychological well-being, and emotional distress. To understand the relationships among these variables is crucial in order to expand the knowledge of the processes underlying mindfulness effects and to develop effective interventions. The participants (119 Italian males and females; mean age = 29 years) completed self-report questionnaires assessing mindfulness (i.e., observing, describing, acting with awareness, non-judging of inner experience, non-reactivity to inner experience), emotional distress, and psychological well-being. Path analysis revealed that each facet of mindfulness played a unique role in influencing emotional suffering. In line with our prediction, no significant correlation emerged between the observing facet and either psychological well-being or emotional distress. Both the capacity to describe inner events and to act with awareness had an indirect effect on emotional distress, which was fully mediated by the perception of psychological well-being. On the other hand, the capacity for non-reacting to emotions and thoughts directly influenced emotional distress. Interestingly, non-judging inner events showed both a direct and indirect effect on the outcome variable. These findings confirmed the significant role of psychological well-being in mediating the relationship between some facets of mindfulness and emotional distress. Moreover, different mindfulness abilities play specific roles in reducing emotional distress, so mindfulness should be considered as a multidimensional construct.     

How similar are the changes in neural activity resulting from mindfulness practice in contrast to spiritual practice?

Meditation and spiritual practices are conceptually similar, eliciting similar subjective experiences, and both appear to provide similar benefits to the practicing individuals. However, no research has examined whether the mechanism of action leading to the beneficial effects is similar in both practices. This review examines the neuroimaging research that has focused on groups of meditating individuals, groups who engage in religious/spiritual practices, and research that has examined groups who perform both practices together, in an attempt to assess whether this may be the case. Differences in the balance of activity between the parietal and prefrontal cortical activation were found between the three groups. A relative prefrontal increase was reflective of mindfulness, which related to decreased anxiety and improved well-being. A relative decrease in activation of the parietal cortex, specifically the inferior parietal cortex, appears to be reflective of spiritual belief, whether within the context of meditation or not. Because mindful and spiritual practices differ in focus regarding the ‘self’ or ‘other’ (higher being), these observations about neurological components that reflect spirituality may continue work towards understanding how the definition of ‘self’ and ‘other’ is represented in the brain, and how this may be reflected in behaviour. Future research can begin to use cohorts of participants in mindfulness studies which are controlled for using the variable of spirituality to explicitly examine how functional and structural similarities and differences may arise.     

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.     

The positive effects of mindfulness on self-esteem

Positive psychological research has clearly highlighted the importance of investigating factors that contribute to well-being. One factor contributing greatly to psychological well-being is mindfulness, which has been related to a wide range of positive outcomes, including healthy self-esteem. Here, we present two studies that aim to extend prior research on mindfulness and self-esteem. In Study 1, we propose and test a theoretically derived model of the role that mindfulness plays in the prediction of self-esteem and life satisfaction. Four facets of mindfulness significantly predicted increased self-esteem, which in turn predicted overall life satisfaction. In Study 2, we extended this study by examining the direct effects of a brief mindfulness induction on state self-esteem, and found that experimentally enhancing state mindfulness led to an increase in state self-esteem. The two studies presented clearly demonstrate that mindfulness and self-esteem are related, and, importantly, that mindfulness training has direct positive effects on self-esteem.