The Association Between Implicit Racial Bias and Mindfulness in Mental Health Practitioners

The mental health research literature on implicit bias is limited (Boysen, 2009), and little is known about how factors that are associated with self‐perceived multicultural counseling awareness, such as mindfulness, relate to implicit racial bias in practicing mental health professionals. Using a correlational research design, we examined the association between mental health practitioners' implicit bias, self‐perceived multicultural counseling competence, facets of dispositional mindfulness, and mindfulness practices. A total of 137 mental health professionals completed an online questionnaire. Results revealed a negative relationship between the observing component of dispositional mindfulness and the implicit racial preference associating White and “good” words. In addition, results indicated that the frequency of engaging in mindfulness practices negatively predicted implicit racial preference associating White and good. Implications for counselor training, practice, and future research are discussed.     

Effects of school‐based mindfulness training on emotion processing and well‐being in adolescents: evidence from event‐related potentials

In a non‐randomized controlled study, we investigated the efficacy of a school‐based mindfulness curriculum delivered by schoolteachers to older secondary school students (16–18 years). We measured changes in emotion processing indexed by P3b event‐related potential (ERP) modulations in an affective oddball task using static human faces. ERPs were recorded to happy and sad face oddballs presented in a stimulus stream of frequent faces with neutral expression, before and after 8 weeks of mindfulness training. Whilst the mean amplitude of the P3b, an ERP component typically elicited by infrequent oddballs, decreased between testing sessions in the control group, it remained unchanged in the training group. Significant increases in self‐reported well‐being and fewer doctor visits for mental health support were also reported in the training group as compared to controls. The observed habituation to emotional stimuli in controls thus contrasted with maintained sensitivity in mindfulness‐trained students. These results suggest that in‐school mindfulness training for adolescents has scope for increasing awareness of socially relevant emotional stimuli, irrespective of valence, and thus may decrease vulnerability to depression.     

Spiritual Needs and Practices of Counselor Education Students

This study examined the self‐reported value of spirituality, types of spiritual practices, and values of 69 counselor education students. It also examined counseling students’ ideas for how to increase their comfort with incorporating spirituality into counseling practice. Implications for implementing spirituality training in counselor education programs are addressed.     

Social Validity Assessment of Mindfulness Education and Practices Among High School Students

The authors describe social validity assessment of mindfulness education and practices among high school students (N = 84) participating in a 10-week instructional program. The participants rated their satisfaction with and acceptance of several program components, content areas, and outcomes, as well as their engagement in specific mindfulness practices. Nearly all of the participants rated the program favorably, reported many beneficial effects, and anticipated future use of mindfulness in their lives. They did not routinely perform voluntary formal guided meditations beyond the classroom but did engage in informal mindfulness practices preceding certain activities (e.g., preparing for a test, athletic competition, performance event) and going to sleep at night. The authors discuss these findings and the implications for designing school-based mindfulness education programs.     

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.     

Color-Conscious Multicultural Mindfulness Training in the Counseling Field

The Color-Conscious Multicultural Mindfulness (CCMM) training focuses on addressing intercultural relationship ruptures, individual inequity, and systemic disparities. In this randomized control study, the authors examined the CCMM training effectiveness with 39 prelicensed counselors and counseling students using repeated measures analyses of covariance. Participants reported statistically significant changes in multicultural competence; mindfulness; and color-blind racial attitudes related to privilege, institutional discrimination, and blatant racism. Implications for counselor training practices and future research are provided.     

Teaching Mindfulness for the Self-Care and Well-Being of Counselors-in-Training

ABSTRACT

The demands and expectations placed on counselors-in-training can make them susceptible to stress, burnout, and poor school-life balance. Therefore, counseling students could benefit from learning mindfulness techniques as self-care strategies that promote increased relaxation, coping, and stress prevention. This mixed-methods study examined graduate counseling students’ perceptions of mindfulness training to determine its impact on self-efficacy, mood, stress, and other areas of wellness. Participants reported enhanced relaxation, increased awareness of the need for self-care, better understanding of the connection between mindfulness and overall well-being, and an impact of mindfulness on other areas of their lives.     

Self‐Compassion as a Mediator of Mindfulness and Compassion for Others

Mindfulness and self‐compassion have garnered interest as tools for improving counselor wellness and performance, yet little is known about how they relate to compassion. Compassion—for oneself and others—is considered important to counselor well‐being and effective counseling. In Buddhist and current models, mindfulness is theorized to increase self‐compassion and, subsequently, compassion for others, but the study of these proposed relationships is limited. Using mediation analysis, the author confirmed self‐compassion as a mediator of mindfulness and compassion for others among 152 master's‐level counseling interns. Implications and practical application of mindfulness and self‐compassion for counselor development are discussed.     

Mindfulness as a way to cope with COVID‐19‐related stress and anxiety

COVID‐19 brought significant challenges to college students in Spring 2020. Mindfulness‐based interventions might help students cope with COVID‐19‐related stressors in at least three ways: by cultivating attention that is self‐directed rather than reactive to a rapidly changing situation; by teaching the acceptance and regulation of negative thoughts and feelings; and by encouraging individuals to view adverse events non‐judgementally and as opportunities for growth. The purpose of our study was to determine whether Koru Mindfulness (KM), a four‐week, mindfulness‐based group therapy designed for emerging adults, could help students cope with COVID‐19‐related stress and anxiety. Students were assigned to either KM or waitlist at the beginning of the 2020 Spring semester. Assessment of students’ functioning occurred at baseline before the onset of COVID‐19, mid‐semester at the height of the COVID‐19 crisis on campus, and the end of the semester after students had returned home and transitioned to remote learning. After treatment, KM participants reported greater mindfulness and self‐compassion and less stress, anxiety and sleep problems than controls. KM participants also showed superior functioning on performance‐based measures of attention. Most gains were maintained over time. Increased mindfulness mediated the relationship between KM and reductions in stress and anxiety. KM can help students cope with academic and COVID‐19‐related stressors by improving mindfulness.     

Mindfulness and emotion regulation: promoting well-being during the transition to college

Background and Objectives: Managing stress is very important for first-year college students adjusting to undergraduate life. Aspects of emotion regulation, including mindfulness and the ability to regulate distressing emotion adaptively, often correlate positively with well-being. However, little research has examined overlapping and/or distinct effects of these constructs in predicting changes in adjustment over a stressful transition. Thus, the present study examined the contributions of mindfulness and adaptive emotion regulation abilities in maintaining well-being during the transition to college. We further examined experience with mind–body practices, which may promote mindfulness and positive adjustment.

Design: Online surveys were administered to 158 undergraduates near the beginning and end of their first semester.

Methods: Near semester start and end, students reported levels of mindfulness, adaptive emotion regulation abilities, emotional and spiritual well-being, and experience with mind–body practices.

Results: Compared to mindfulness, adaptive emotion regulation abilities largely demonstrated stronger cross-sectional and longitudinal associations with well-being. However, mindfulness uniquely protected against changes in depression for students with greater emotion regulation difficulties. Over half of participants reported having tried mind–body practices, but just 1% reported current use.

Conclusions: Promoting mindfulness practices and adaptive emotion regulation abilities at the start of college may build resilience in undergraduate students.     

Comparative Effects and Social Validation of Support Strategies to Promote Mindfulness Practices Among High School Students

Abstract

We compared the effects of support strategies for promoting formal mindfulness practices of 9th grade high school students who participated in a 10-week school-based mindfulness education program. The students also completed social validity ratings of the support strategies they selected and the formal mindfulness practices they learned. All of the support strategies were associated with increased average minutes of formal mindfulness practices. Students who did not select an extra support strategy also had increased minutes of formal mindfulness practices but of less magnitude in contrast to the two most effective strategies. The social validity ratings of the support strategies ranged from equivocal to good approval, and the students gave positive ratings to the majority of formal mindfulness practices. We discuss the implications of these findings for designing mindfulness education programs, implementing practice-promoting support strategies, and conducting mindfulness research with school children and youth.     

Connectedness and Self‐Regulation as Constructs of the Student Success Skills Program in Inner‐City African American Elementary School Students

The authors evaluated a small‐group counseling intervention, Student Success Skills, provided to 53 inner‐city, 4th‐ and 5th‐grade African American students. Compared with the control group, students who received the treatment reported significant changes in metacognitive skill and feelings of connectedness to school. Furthermore, treatment‐group students received higher posttest change scores on certain executive functioning subscale items, as reported by their classroom teachers. Implications for counseling practice are presented.     

Parental representations and attachment style as predictors of support‐seeking behaviors and perceptions of support in an academic counseling relationship

The role of parental representations and attachment style as predictors of support‐seeking behaviors and perceptions of support in the context of an academic counseling relationship was investigated. Prior to participation in a 10‐hour academic counseling program in college, 91 students completed scales assessing perceptions of their current relationship with their parents and their attachment style. Students' support‐seeking behaviors and counselors' sensitivity, as reported by both participants (students and counselors), were evaluated twice during the counseling process, and general feelings of support were evaluated at the end of the program. Parental representations and attachment style both predicted students' support‐seeking behaviors and perceptions of support in counseling. The strength of the prediction differed as a function of time of measurement and source of evaluation. In addition, student‐perceived counselor sensitivity was found to mediate the relation between parental representations and support‐seeking behaviors in counseling     

Examining School Counseling Students' Multicultural and Sexual Orientation Competencies Through a Cross‐Specialization Comparison

Professional school counselors have an opportunity to directly address the educational, emotional, and social problems facing lesbian, gay, bisexual, transgender, and questioning youth. The purpose of this study was to examine the multicultural and sexual orientation counselor competencies of school counseling students through a cross‐specialization comparison with community agency students. Results indicate that school counseling students had significantly lower self‐reported multicultural and sexual orientation counselor competency scores. The findings and their implications are discussed.     

Learning as a Path,Not a Goal: Contemplative Pedagogy – Its Principles and Practices

What is contemplative pedagogy and how is it practiced in Religious Studies classrooms? Contemplative pedagogy cultivates inner awareness through first‐person investigations, often called “contemplative practices.” Contemplative teaching practices range widely: silent sitting meditation, compassion practices, walking meditation, deep listening, mindfulness, yoga, calligraphy, chant, guided meditations, nature observation, self‐inquiry, and many others. Since narrative is a mode of instruction prevalent in contemplative literature, the article includes first‐hand reflections from students and a narrative account of how an initially skeptical professor came to incorporate contemplative teaching methods into her courses. It expands from the personal narratives to highlight the work of many contemplative professors in the field. These real‐life examples are put into the context of recent publications on shifts in higher education and meditation research. The article seeks to demonstrate the power of contemplative teaching to fulfill many hopes for liberal arts learning. Of particular importance is its emphasis on interior qualities of lifelong impact, such as self‐knowledge and ethical cultivation.     

A Conceptual Model and Clinical Framework for Integrating Mindfulness into Family Therapy with Adolescents

Individual and group‐based psychotherapeutic interventions increasingly incorporate mindfulness‐based principles and practices. These practices include a versatile set of skills such as labeling and attending to present‐moment experiences, acting with awareness, and avoiding automatic reactivity. A primary motivation for integrating mindfulness into these therapies is compelling evidence that it enhances emotion regulation. Research also demonstrates that family relationships have a profound influence on emotion regulation capacities, which are central to family functioning and prosocial behavior more broadly. Despite this evidence, no framework exists to describe how mindfulness might integrate into family therapy. This paper describes the benefits of mindfulness‐based interventions, highlighting how and why informal mindfulness practices might enhance emotion regulation when integrated with family therapy. We provide a clinical framework for integrating mindfulness into family therapy, particularly as it applies to families with adolescents. A brief case example details sample methods showing how incorporating mindfulness practices into family therapy may enhance treatment outcomes. A range of assessment modalities from biological to behavioral demonstrates the breadth with which the benefits of a family‐based mindfulness intervention might be evaluated.     

Mindful Journeys

Abstract

Becoming mindful involves the cultivation of present-moment-attention, a type of awareness that helps us to tune in to our present experience and accept it for what it is, gently, and without judgment. Perhaps because client's issues commonly include elements of rumination, worrying, self-judgment or lack of awareness, mindfulness practices have been considered for their use in mental health interventions. This article offers a rationale for fostering non-judgmental awareness, reviews the ways mindfulness has been applied as an intervention, and applies mindfulness concepts to counseling practice with case examples.     

Mindfulness and Contemplation: Secular and Religious Traditions in Western Context

This article considers the growth of mindfulness as a secular practice embedded in a culture that is pluralistic but still primed by Western religion and spirituality. Eastern and Western meditational practices are compared and contrasted for greater understanding of the strengths of each. Western contemplative practices are described as an attentional training process with common factors related to mindfulness. Even as Eastern and Western meditational forms are distinguished, the shared concerns of those who value a religious–spiritual perspective in counseling are raised. Ethical implications are discussed related to informed consent, competence, and multicultural awareness.     

State mindfulness,rumination, and emotions in daily life: An ambulatory assessment study

While the majority of studies have focused on dispositional mindfulness and the efficacy of mindfulness meditation, there has been limited study exploring the effect of state mindfulness on emotions and its potential mechanism. Therefore, we conducted an ambulatory assessment study to monitor state mindfulness and emotions in daily life and examine the mediating effect of rumination in a natural context. One hundred Chinese university students rated their state mindfulness, rumination, and emotions (e.g., anxiety, depression, happiness) five times per day for a week. Using hierarchical linear models, we and found that at the within‐person level, higher current state mindfulness was associated with more subsequent positive emotions and less subsequent negative emotions. Current rumination partially mediated the relation between current state mindfulness and subsequent positive emotions (happiness, relaxation, contentment, interest) and negative emotions (depression, anger, boredom, sadness). At the between‐person level, higher state mindfulness was associated with more positive emotions and less negative emotions. Individuals’ overall rumination partially mediated the relation between state mindfulness and emotions (depression, anger, boredom, sadness, relaxation). We concluded that higher state mindfulness was associated with lower rumination, which in turn resulted in more positive emotions and less negative emotions. More important, state mindfulness also exerted a dynamic impact on daily emotions via rumination.     

Importance of Morality in Mindfulness Practice

As the result of secularization and adaption of mindfulness practices from Buddhism, elements specific to culture and religion have been removed, now drawing criticism that mindfulness training has lost its original ethical characteristics. This article argues that the lack of formal coverage of morality in mindfulness‐based programs does not imply that morality plays no part, and that participants independently contextualize their mindfulness practice by drawing on their own sense of morality. Therefore, awareness of the role of morality in mindfulness practice is important for counselors, who can assist their clients with integrating their mindfulness practice with their own worldviews and ethical frameworks.