Mindfulness-based stress reduction among Emirati Muslim women

Explorations of mindfulness-based psychotherapeutic approaches are relatively scarce outside of Europe and North America. This study examined the effectiveness and the religio-cultural appropriateness/acceptability of a Mindfulness-based Stress Reduction (MBSR) programme among Muslim citizens of the United Arab Emirates. Emirati college women (N?=?12) were enrolled in an eight-week, group-based, MBSR programme. After completing the programme, participants attended a focus group exploring their perceptions of MBSR, with a particular emphasis on exploring the cultural appropriateness of this approach. The MBSR programme was favourably evaluated, and not in any way deemed antithetical towards the participants' own theistic or cultural traditions. The results are discussed with reference to identifying bridging concepts to help better contextualise MBSR for people who spontaneously couch their experiences in religious themes, or who explicitly express a desire for faith-affiliated interventions.     

Mindfulness-Based Approaches with Children and Adolescents: A Preliminary Review of Current Research in an Emergent Field

Interest in applications of mindfulness-based approaches with adults has grown rapidly in recent times, and there is an expanding research base that suggests these are efficacious approaches to promoting psychological health and well-being. Interest has spread to applications of mindfulness-based approaches with children and adolescents, yet the research is still in its infancy. I aim to provide a preliminary review of the current research base of mindfulness-based approaches with children and adolescents, focusing on MBSR/MBCT models, which place the regular practice of mindfulness meditation at the core of the intervention. Overall, the current research base provides support for the feasibility of mindfulness-based interventions with children and adolescents, however there is no generalized empirical evidence of the efficacy of these interventions. For the field to advance, I suggest that research needs to shift away from feasibility studies towards large, well-designed studies with robust methodologies, and adopt standardized formats for interventions, allowing for replication and comparison studies, to develop a firm research evidence base.     

Mindfulness and Acceptance in the Treatment of Disordered Eating

Mindfulness and acceptance-based approaches to the treatment of clinical problems are accruing substantial empirical support. This article examines the application of these approaches to disordered eating. Theoretical bases for the importance of mindfulness and acceptance in the treatment of eating problems are reviewed, and interventions for eating problems that incorporate mindfulness and acceptance skills are briefly described. Empirical data are presented from a pilot study of mindfulness-based cognitive therapy adapted for treatment of binge eating.     

THE UNIFORMITY OF NATURAL LAWS IN VICTORIAN BRITAIN: NATURALISM,THEISM, AND SCIENTIFIC PRACTICE

Abstract. A historical perspective allows for a different view on the compatibility of theistic views with a crucial foundation of modern scientific practice: the uniformity of nature, which states that the laws of nature are unbroken through time and space. Uniformity is generally understood to be part of a worldview called “scientific naturalism,” in which there is no room for divine forces or a spiritual realm. This association comes from the Victorian era, but a historical examination of scientists from that period shows that uniformity was an important part of both theistic and naturalistic worldviews. Victorian efforts to maintain the viability of miracles and divine action within a universe ruled by natural laws receives special attention. The methodological practices of theistic and naturalistic scientists in the nineteenth century were effectively indistinguishable despite each group's argument that uniformity was closely dependent on their worldview. This similarity is used to reexamine both the reasons for the decline of the role of religion within the scientific community and claims made by the intelligent design movement about the relationship of science and religion.     

CLIMATE CHANGE AND THE CLASH OF WORLDVIEWS: AN EXPLORATION OF HOW TO MOVE FORWARD IN A POLARIZED DEBATE

The current gridlock around climate change and how to address our global sustainability issues can be understood as resulting from clashes in worldviews. This article summarizes some of the research on worldviews in the contemporary West, showing that these (ideal‐typical) worldviews have different, and frequently complementary, potentials, as well as different pitfalls, with respect to addressing climate change. Simultaneously, the overview shows that, because of their innate reflexivity and their capacity to appreciate and synthesize multiple perspectives, individuals inhabiting integrative worldviews may have particular potentials with respect to addressing climate change. In the conclusion I argue that the policy challenge is to develop strategies that inspire the different worldview groups to actualize their potentials while mitigating their pitfalls, as well as to unite and mobilize them around a single vision that speaks to them all.     

The Worldviews of Healing Traditions in the East and West: Implications for Psychology of Religion

This article will compare the worldviews of psychotherapy traditions in Eastern and Western culture, particularly the therapeutic factors and principles indigenous to the Chinese culture. The author will first define the meaning of culture and psychotherapy from a postmodern anthropological approach. By referring to history and literature in the study of cultural psychology, a comparison will be made between the value systems lying behind therapeutic methods used in the East and West. This includes the worldviews on the body and mind, the self, mental health, relationship, community, healing, and spirituality. Lastly, a famous Chinese legend will be used as an example to illustrate how worldview differences between the East and West determine the goals and process of psychotherapy. It is hoped that psychology of religion would be sensitive to the underlying worldviews across different cultures, without imposing its definition of “mental health” and method of “healing,” as different religions embody different cultural traditions as well. It is argued that whether spirituality or religion is helpful to the wellbeing of local people, it should be defined by the local persons and expressed in their mother tongue. Hence a psychology of religion for Chinese people should respect its customs of healing and particular set of worldviews.     

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.     

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.     

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。     

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.     

Making Sense of Suffering: A Preliminary Study of Changes in Religious Women Adjusting to Severe Adversity

This qualitative study examined interviews from 25 women who held theistic beliefs from Christian, Islamic, or Jewish traditions. All had recently experienced severe adversity but reported they were coping well. Analysis illustrated changes in religious beliefs and attitudes they made as a result of learning to cope. Differences were found among the 3 religious groups. Findings of this preliminary study suggest that religious meaning and experience may change because of the process of learning to cope with severe adversity. Recommendations are made for counseling theistically oriented women.     

Centering prayer as an alternative to mindfulness-based cognitive therapy for depression relapse prevention

In the last two decades, mindfulness has made a significant impact on Western secular psychology, as evidenced by several new treatment approaches that utilize mindfulness practices to ameliorate mental illness. Based on Buddhist teachings, mindfulness offers individuals the ability to, among other things, decenter from their thoughts and live in the present moment. As an example, mindfulness-based cognitive therapy (MBCT) teaches decentering and mindfulness techniques to adults in an eight-session group therapy format so as to reduce the likelihood of depression relapse. Yet, some Christian adults may prefer to turn to their own religious heritage, rather than the Buddhist tradition, in order to stave off depression relapse. Thus, the purpose of this article is to present centering prayer, a form of Christian meditation that is rooted in Catholic mysticism, as an alternative treatment for preventing depression relapse in adults. I argue that centering prayer overlaps considerably with MBCT, which makes it a suitable treatment alternative for many Christians in remission from depressive episodes.     

DANCING AROUND THE CAUSAL JOINT: CHALLENGING THE THEOLOGICAL TURN IN DIVINE ACTION THEORIES

Recent years have seen a shift in divine action debates. Turning from noninterventionist, incompatibilist causal joint models, representatives of a “theological turn” in divine action have questioned the metaphysical assumptions of approaches seeking indeterministic aspects of nature wherein God might act. Various versions of theistic naturalism (such as Thomism, panentheistic naturalism, and pneumatological naturalism) offer specific theological frameworks that reimagine the basic God–world relationship. But do these explicitly theological approaches to divine action take scientific knowledge and methodology seriously enough? And do such approaches adequately address the problem of how uncreated, immaterial realities could affect physical, material processes? This article examines various features of the theological turn in divine action—recognizing it as a welcome step in science and religion, while challenging its current adequacy.     

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.     

A Religiously Partisan Science? Islamic and Christian Perspectives

Both within Christianity and Islam we can find influential scholars who maintain that science is not religiously neutral because it contains a naturalist bias. They argue that Christians or Muslims should respond by developing their own kind of science, an “Islamic science,” a “sacred science,” a “theistic science” or a “faith-informed science.” In this article the recent writings of two advocates of such a view, standing in two different religious traditions, namely Mehdi Golshani (Islam) and Alvin Plantinga (Christianity) are compared, analyzed, and evaluated. A distinction between different ways in which religion might enter into the fabric of science is introduced and it is argued that the most crucial issues surround the question of whether or not religion ought to play a part in the validation of theories.     

Working With Suicidal Clients: Not Business as Usual

In this introduction to a special series of articles on working with suicidal clients, we note that much of the recent growth in theory and research pertaining to suicidal individuals has been contributed by cognitive-behavioral theorists and researchers. This work has established that suicidal people manifest important cognitive vulnerabilities that can be addressed in therapeutic interventions specifically designed for them. Studies to date have produced outcomes that support this framework. We provide brief previews of the collection of articles that follow, which cover safety planning, protocols for evaluating risk, the utility of health behavior theory for informing treatment, mindfulness-based approaches for suicidality, developmental and family considerations, intensive inpatient CBT for individuals in the military, integrated interventions for substance abuse and suicidal behaviors, and coping with the impact of client suicide. We conclude that clinicians are now in a position to begin moving beyond a “therapy as usual” mindset in working with suicidal clients.     

Acceptance- and mindfulness-based interventions for the treatment of chronic pain: a meta-analytic review

The number of acceptance- and mindfulness-based interventions for chronic pain, such as acceptance and commitment therapy (ACT), mindfulness-based stress reduction (MBSR), and mindfulness-based cognitive therapy (MBCT), increased in recent years. Therefore an update is warranted of our former systematic review and meta-analysis of studies that reported effects on the mental and physical health of chronic pain patients. Pubmed, EMBASE, PsycInfo and Cochrane were searched for eligible studies. Current meta-analysis only included randomized controlled trials (RCTs). Studies were rated for quality. Mean quality did not improve in recent years. Pooled standardized mean differences using the random-effect model were calculated to represent the average intervention effect and, to perform subgroup analyses. Outcome measures were pain intensity, depression, anxiety, pain interference, disability and quality of life. Included were twenty-five RCTs totaling 1285 patients with chronic pain, in which we compared acceptance- and mindfulness-based interventions to the waitlist, (medical) treatment-as-usual, and education or support control groups. Effect sizes ranged from small (on all outcome measures except anxiety and pain interference) to moderate (on anxiety and pain interference) at post-treatment and from small (on pain intensity and disability) to large (on pain interference) at follow-up. ACT showed significantly higher effects on depression and anxiety than MBSR and MBCT. Studies’ quality, attrition rate, type of pain and control group, did not moderate the effects of acceptance- and mindfulness-based interventions. Current acceptance- and mindfulness-based interventions, while not superior to traditional cognitive behavioral treatments, can be good alternatives.     

Mindfulness and the myth of mental illness: implications for theory and practice

Over the past 60 years Thomas Szasz (1960, 1961[1974], 2008) has forcefully argued that mental illnesses are mythical since all medical diseases are located in the body and, thus, have somatic causes. This has been accompanied by a scathing and coruscating critique of the whole mental health profession—particularly, those psychologists, psychiatrists and psychotherapists who collude in and exploit the alleged mythology of counterfeit mental disorders and often (unwittingly or deliberately) justify coercion, oppression and pharmacological manipulation of so-called ‘mental patients’ in the name of ‘treatments’. Since mindfulness practitioners—perhaps especially teachers of mindfulness-based cognitive therapy, mindfulness-based stress reduction and related programmes—may, by association, be partially implicated in Szasz's allegations, this article seeks to explore and examine the implications for theory and practice in the field. It will be suggested that the strong foundational, theoretical, research and teaching bases of mindfulness-based interventions offer practitioners a solid defence against the general critique offered by Szasz, and more specific challenges advanced by critics such as Boysen (2007) and Whitaker (2010). However, there may still be potential pitfalls for those mindfulness-based interventions which are too closely allied to the psychiatric/pscychotheraputic establishment, and some suggestions for avoiding such obstacles will be offered through recommendations for maintaining connections between mindfulness and its Buddhist origins.