Mindfulness-based stress reduction effects on moral reasoning and decision making

Previous research has demonstrated that mindfulness-based stress reduction (MBSR) improves psychological functioning in multiple domains. However, to date, no studies have examined the effects of MBSR on moral reasoning and decision making. This single group design study examined the effect of MBSR on moral reasoning and ethical decision making, mindfulness, emotion, and well-being. Additionally, we investigated whether there was an association between the amount of meditation practice during MBSR and changes in moral reasoning and ethical decision making, emotions, mindfulness, and well-being. Results indicated that MBSR was associated with improvements in mindful attention, emotion and well-being. Further, amount of meditation practice was associated with greater improvement in mindful attention. Two-month follow-up results showed that, MBSR resulted in improvements in moral reasoning and ethical decision making, mindful attention, emotion, and well-being. This study provides preliminary evidence that MBSR may potentially facilitate moral reasoning and decision making in adults.     

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.     

Previous mindfulness experience interacts with brief mindfulness induction when reducing stimulus overselectivity

The current study examined the effects of a brief mindfulness induction on overselectivity. Participants were randomly assigned to a mindfulness, unfocused attention (relaxation), or no‐intervention group. Participants experienced their designated intervention for 10 min, and they underwent simultaneous discrimination training (AB+ CD?) followed by an extinction test (AvC, AvD, BvC, and BvD). Levels of mindfulness were measured by the Toronto Mindfulness Scale, and participants were asked about their previous experience with mediation and mindfulness practice. Mindfulness reduced overselectivity, and previous levels of mindfulness experience identified by a single question moderated this effect, with mindful‐experienced participants showing less overselectivity. Both findings have some practical utility in the ongoing investigation of the possible use of mindfulness in medical settings.     

勿以善小而不为：正念与智慧——社会善念与观点采择的链式中介

基于正念的去自我中心机制,提出正念可通过观点采择与社会善念的链式中介对智慧产生正向效应的假设,运用问卷横断自评、正念干预和社会善念的操纵等多种方法从特质与状态层面进行验证(总样本量为909)。研究表明,特质层面的正念与社会善念、智慧两两正相关,可正向预测社会善念与智慧,并验证了社会善念的中介作用(研究1);从状态层面发现正念干预能在短期内有效提升个体的状态社会善念与智慧推理水平,再次验证社会善念的中介效应(研究2);受到操纵的社会善念也能够提升正念对智慧的正向预测效应,不仅验证了社会善念中介作用的稳健性,也验证了社会善念与智慧的因果关联,同时,观点采择与社会善念的链式中介作用也得到了研究结果的支持(研究3),即具备特质正念或进行正念练习时体验状态正念的个体,更易运用观点采择能力,在人际互动中表现出善意关注,由此作出考量他人的智慧决策。     

Mindfulness‐Based Interventions in Counseling

Mindfulness is a relatively new construct in counseling that is rapidly gaining interest as it is applied to people struggling with a myriad of problems. Research has consistently demonstrated that counseling interventions using mindfulness improve well‐being and reduce psychopathology. This article provides a detailed definition of mindfulness, including a discussion of the mechanisms underlying mindfulness practice; explores the implementation of mindfulness as a counseling intervention; and examines literature supporting its effectiveness.     

Mind the Gaps: Are Conclusions About Mindfulness Entirely Conclusive?

Mindfulness has emerged as an important construct in the mental health field. Although evidence suggests benefits, it also appears that excitement over the clinical applications of mindfulness has largely suspended concentrated efforts to clarify fundamental elements of the construct. This article explores conceptual confusion and contrasts primary mindfulness‐based techniques before investigating attrition factors, adverse effects of mindfulness practices, and populations contraindicated for mindfulness‐based techniques. Implications for practice are provided.     

Mindfulness and False-Memories: The Impact of Mindfulness Practice on the DRM Paradigm

Mindfulness practice is the cultivation of awareness to the present moment and has been shown in recent years to have beneficial effects on cognition. However, to date, the data regarding the impact of mindfulness on memory—and specifically on memory distortions—is scarce and incomplete. The present study was aimed to examine whether mindfulness practice would have an effect on true and false memories. To this end, the effect of mindfulness meditation practice on memory performance was examined in two experiments in which false memories were provoked using the Deese-Roediger-McDermott (DRM) paradigm (Roediger & McDermott, 1995). In Experiment 1, college students were randomly divided into either a 5-week mindfulness-practice group (n = 29) or a waitlist control group (n = 22). In Experiment 2, college students were randomly divided into either a brief mindfulness session (n = 21) or a mind-wandering control group (n = 19). The results indicated that mindfulness increased the recognition of true memories with no effect on spontaneous false-memories, yet increased the rate of provoked false-memories. These findings are discussed in terms of memory sensitivity and response bias, and it is argued that mindfulness may have a lesser effect on encoding processes than previously suggested.     

‘Things said or done long ago are recalled and remembered’: The ethics of mindfulness in early Buddhism,psychotherapy and clinical psychology

I argue that current theoretical understandings of mindfulness as an attention regulation strategy for psychological stress reduction and enhanced adaptation to society may produce de-ethicised therapeutic applications. I show how understandings of mindfulness in early Buddhism, psychotherapy and clinical psychology have changed over time. Current understandings of mindfulness as a skill or technique of bringing non-judgmental awareness (or bare attention) to present moment experience are historically recent and differ from early Buddhist understandings in at least one crucial respect: definitions of mindfulness as attentional control or metacognitive awareness lack an emphasis on deep ethical reflection. As such, we need to re-ethicise our conceptual understanding of mindfulness by remembering early Buddhist texts, where mindfulness involves the cultivation of an ethically sensitive style of remembering, which has largely been lost in contemporary definitions.     

THE DIFFERENT FACETS OF MINDFULNESS

This afterword considers both the commonalities and differences in the approaches to mindfulness described in these two special journal issues. The approaches can be divided into those derived from scientific analysis and those taking a more experiential-humanistic perspective. These two perspectives generate different therapeutic strategies, which appear to have the same underlying principle. The question of whether practitioners should have a personal mindfulness practice is then considered. It is suggested that mindfulness is a holistic intervention. Finally, there are some personal reflections on running mindfulness courses.     

Comment on “The Self‐Care of Psychologists and Mental Health Professionals” (Dattilio, 2015)—Working With the Mentally Ill Is a Mental Health Hazard: What Can We Do About It?

It has been known for many decades that the risk of burnout, psychological distress, mental illness, or suicidal ideation is higher in mental health professionals (MHP) compared with many other professions and the general population; however, MHPs often disregard their own mental health for the sake of helping others, sometimes with fatal consequences. Paradoxically MHP tends to avoid seeking professional help for their own mental health issues. Apart from the serious risk to one's health that this poses, MHPs are now mandated to report any impairment that affects their ability to practice. The aim of this commentary is to emphasise the heightened risk of mental illness among MHP, and includes some risk factors associated with burnout, psychological distress, or mental illness in MHP. It explores some of the barriers to help seeking, including stigma, and highlights mindfulness as a self‐care strategy to prevent psychological distress and burnout. The commentary makes recommendations for inclusions into current psychology postgraduate as well as undergraduate curriculum. It concludes with recommendation for suitable support from professional bodies to help maintain good mental health and to help prevent mental illness among MHPs.     

正念是什么——从正念内涵研究发展角度的思考

"正念是什么"是正念研究中的基本问题,也是长期困扰研究者的难题,造成此困境的重要原因是正念跨越了佛学与心理学两种语境。在正念内涵研究历程中,研究者们先后试图以"去神秘化"、"去语境化"及"整合化"来解决跨语境所造成的问题。本研究认为:正念为多维概念,其内涵的复杂性决定了研究者对正念的认识并非静态的判断,而是逐步成熟的过程;应深入整合佛学与心理学语境,以发展的视角看待正念。     

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.     

Mindfulness,learning and the brain

I have tried to sketch an approach to the complex phenomena that go by the name of ‘mindfulness’ that both does justice to this complexity and depth, and also offers a way of thinking about mindfulness in evolutionary, ecosocial and neural terms: terms that enable us to ask questions like: where did mindfulness come from? What kind of consciousness is it? What was it for, before it was co-opted by spiritual and therapeutic kinds of discourse and practice? And how do brains do it? In essence, I am suggesting that human brains seem to have developed, for good evolutionary reasons, a degree of facility with imaginative empathy and as-if identification; and that mindfulness capitalises on this to create what is probably a uniquely human form of learning—or rather unlearning.     

Mindfulness or expectancy? The label of mindfulness leads to expectancy effects

The increasing popularity of mindfulness practices has seen an accompanying growth in research that includes the development of several self-report mindfulness measures. However, while caution has been recommended in the use of these self-reports, there has been little direct assessment of their susceptibility to expectancy effects. This research aimed at understanding whether expectancy effects exist for self-reported mindfulness measures (Study 1; n = 60), and how expectancy effects might manifest in relation to positive and negative expectancy (Study 2; n = 60). The first study manipulated whether (i) the task (jigsaws) was labelled as “mindfulness,” and (ii) whether “authentic” mindfulness instructions were given. Given any increases in self-reported mindfulness might potentially occur due to engaging in the mindful and attentionally demanding task, the second study manipulated whether the introduction placed mindfulness in a positive or negative context. A pre-/post-test design was employed using the Five Facet Mindfulness Questionnaire and Applied Mindfulness Process Scale self-report measures for mindfulness and the Perceived Stress Scale for well-being. The findings revealed expectancy effects for simply using the term mindfulness and that the direction of effects could be manipulated. This research suggests that researchers need to be cautious in evaluating self-reports of mindfulness practice due to expectancy effects, especially in the context of brief interventions without objective measures.     

Mindfulness and spirituality as predictors of personal maturity beyond the influence of personality traits

Historically, the concept of human maturity has been discussed in the social science field. The process of attaining maturity has also been explored since last century. This study investigates the possible influences of mindfulness practice and spirituality in predicting maturity. The model of causes of maturity in this study assesses the contributions of personality, mindfulness, and spirituality in the prediction of maturity in a random sample of 537 Chinese adults. Results indicated that personality, mindfulness, and spirituality all correlated with maturity in many aspects. Multiple regression analyses found that mindfulness and spirituality each added an additional significant amount of variance in maturity after controlling for the influence of age and personality. As expected, when mindfulness and spirituality were practiced together, the amount of combined incremental influence on maturity was significantly greater than the amounts of incremental influence mindfulness and spirituality each alone had on maturity.     

Better to be optimistic,mindful, or both? The interaction between optimism,mindfulness, and task engagement

This paper investigates the relationships between optimism, mindfulness, and task engagement. Specifically, we hypothesized that optimism, mindfulness, and their interaction would facilitate individuals’ task engagement. We tested our research model in four studies: two surveys among gig workers and two experiments. The results of the two surveys among gig workers indicated that optimism predicted higher task engagement, but trait mindfulness did not, and that a multiplicative interaction existed between high optimism and high mindfulness in stimulating task engagement. Our two experiments confirmed a significant interaction between optimism and induced state mindfulness and showed that the most engaging situation is being high in both mindfulness and optimism. Although optimism predicted task engagement, the experiments indicated that the effect of the state mindfulness manipulation was above and beyond that of optimism. Finally, we discuss the nuances of the interaction between optimism and mindfulness in predicting task engagement.     

Mindfulness meditation is associated with decreases in partner negative affect in daily life

To date, very little research has examined the extrapersonal effects of mindfulness meditation practice. In this study, we investigated whether individual meditation practice exerted an influence on friends or romantic partners. Thirty-five dyads completed an 8-week single-subject protocol using an A-B-A-B design to compare non-meditation phases with meditation phases. One member of each pair was randomly assigned to meditate daily for 15 min during the B-phases of the study; the other dyad member did not meditate in either the A or B phases. Daily diaries for each participant assessed negative affect, positive affect, and facets of mindfulness. For participants in the intermittent meditation condition, meditation was associated with decreased negative affect, increased positive affect, and higher scores on the mindfulness facets of observing, describing, and nonreactivity to inner experience. Results further demonstrated that the negative affect of non-meditating partners decreased during the weeks that their partner meditated and was lower on days that their partner meditated. We did not find similar results for positive affect or mindfulness at the group level. Exploratory analyses suggested that the extrapersonal effects of meditation days on a partner's negative affect might be stronger in romantic couples. This study indicates that 15 min of daily meditation in novice meditators can decrease the negative affect of relationship partners.     

The Relationship Between Mindfulness and Multicultural Counseling Competence

The authors examined the association between multicultural counseling competence (MCC) and mindfulness. Previous authors have maintained a conceptual link between MCC and mindfulness; however, this is the first empirical analysis of the relationship between MCC and mindfulness. Results revealed that, after race/ethnicity, multicultural course completion, and empathy were controlled, components of mindfulness were correlated with multicultural awareness and multicultural knowledge. These results have implications for counselor education, counseling practice, and future research.     

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.     

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。