Mindfulness and self-acceptance

The present article will focus on the cognitive theory of mindfulness and its importance in achieving unconditional self-acceptance. The goal of the mindful perspective is to increase cognitive flexibility and to thereby increase behavioral flexibility and the ability to adapt to one’s current environment in a meaningful manner. Empirical evidence spanning four decades attests to the beneficial effects of a mindful vs. mindless perspective. The article will focus on the following aspects of mindfulness as they apply to self-acceptance: the importance of authenticity, the tyranny of evaluation, the benefits of mistakes, the mindlessness of social comparison, the trap of rigid categories, and the acceptance of self as a mindful choice. The article concludes with a number of mindfulness applications geared toward enhancing self-acceptance.     

Mindfulness and Marital Satisfaction

This study investigated the relationships among mindfulness, marital satisfaction, and perceived spousal similarity. All 95 subjects responded to a questionnaire measuring each of these variables, and an additional series of demographic variables. A significant positive relationship was found between mindfulness and marital satisfaction, with no statistically significant relationship found between perceived spousal similarity and marital satisfaction. There was a stronger correlation between mindfulness and marital satisfaction than the correlation between marital satisfaction and any of the other variables, including similarity. These results carry meaningful implications for the role of mindfulness techniques within the context of building and maintaining happy marital relationships and general well-being.     

Mindfulness reconsidered

Mindfulness has recently become a popular addition to the range of methods available to counsellors and psychotherapists, especially in the field of stress reduction but is the method being over-sold? This article reviews the origins of mindfulness, attempts a balanced review of what mindfulness is and is not good for, looks at the question of whether the meaning of the term has mutated or suffered dilution as its popularity has grown and considers what that popularity and possible mutation tell us about the current state of thinking in the psychotherapy field. In the process, it puts the usefulness and nature of mindfulness in a new perspective, challenging a number of commonly held contemporary views on the subject.     

Mindfulness,Self-Esteem,and Unconditional Self-Acceptance

Ellis (Ellis, A. (1996), Psychotherapy, 22(1), 149–151) has been a longstanding critic of the concept of self-esteem and has offered the notion of unconditional self-acceptance as an alternative. Other researchers have suggested that cultivating mindfulness––attention directed towards one’s immediate experiences with an attitude of non-judgment––also offers a healthier alternative to self-esteem (Ryan, R. M., & Brown, K. W. (2003) Psychological Inquiry, 14(1), 71–76). This study examined the relationship between mindfulness, self-esteem, and unconditional self-acceptance. A sample of 167 university students completed two measures of everyday mindfulness, and measures of self-esteem and unconditional self-acceptance. Positive correlations were found between mindfulness, self-esteem, and unconditional self-acceptance. Mindfulness skills may offer a means to cultivate unconditional self-acceptance and to shift from an emphasis on self-esteem as a measure of worth. This paper was based on data collected for the first author's Master's project.     

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.     

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.     

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.     

正念禅修与成瘾行为

在矫正成瘾行为的研究中,正念禅修作为一种更为有益的尝试,受到研究者们日益广泛的关注。正念禅修指个体自觉地将注意力集中于体验其思想、情绪和身体感觉上,并以觉察、接纳和非批判的态度关注于当下体验的训练方式。目前,研究者主要就正念禅修在成瘾行为矫正中的积极作用、渴望与压力在其中所扮演的作用以及从神经机制三方面对其进行阐述,由于当前的研究大多是初步性的,未来可从研究方法学、解释机制和应用研究等方面展开进一步的探究。     

Mindfulness and positive affect: Cross-sectional,prospective intervention,and real-time relations

This study tested trait- and state-mindfulness and trait- and state-positive affect (PA) relations within a cross-sectional study (Study 1; N?=?174, 76% women, Mean (SD)_age?=?24 (2.7) years) and a randomized controlled 4-session mindfulness intervention study (Study 2; N?=?51, 65.4% women, Mean (SD)_age?=?25 (4.3) years). Study 1 : levels of trait-mindfulness and trait-like PA were related, as theorized, only among participants with meditation experience. Study 2 : Study 2 is a secondary analysis of a mindfulness intervention study [Tanay, Lotan, & Bernstein (2012). Salutary proximal processes and distal mood and anxiety vulnerability outcomes of mindfulness training: A Pilot preventive intervention. Behavior Therapy, 43, 492–505]. Unexpectedly, reduced levels of trait-like PA were observed pre- to post-intervention across conditions. No significant between-group mean differences were observed post-intervention. However, as expected, change in trait-mindfulness from pre- to post-intervention predicted change in trait-like PA among the intervention but not control condition. Second, levels of state-mindfulness during mindfulness meditation were positively related to levels of state-PA. The theoretical and applied implications of these findings for mindfulness and PA are discussed.     

Mapping Mindfulness Facets Onto Dimensions of Anxiety and Depression

Mindfulness has been associated with anxiety and depression, but the ways in which specific facets of mindfulness relate to symptoms of anxiety and depression remains unclear. The purpose of the current study was to investigate associations between specific facets of mindfulness (e.g., observing, describing, nonjudging, acting with awareness, and nonreactivity) and dimensions of anxiety and depression symptoms (e.g., anxious arousal, general distress-anxiety, general distress-depression, and anhedonic depression) while controlling for shared variance among variables. Participants were 187 treatment-seeking adults. Mindfulness was measured using the Five Facet Mindfulness Questionnaire and symptoms of depression and anxiety were measured using the Mood and Anxiety Symptom Questionnaire. Bivariate correlations showed that all facets of mindfulness were significantly related to all dimensions of anxiety and depression, with two exceptions: describing was unrelated to general distress-anxiety, and observing was unrelated to all symptom clusters. Path analysis was used to simultaneously examine associations between mindfulness facets and depression and anxiety symptoms. Significant and marginally significant pathways were retained to construct a more parsimonious model and model fit indices were examined. The parsimonious model indicated that nonreactivity was significantly inversely associated with general distress anxiety symptoms. Describing was significantly inversely associated with anxious arousal, while observing was significantly positively associated with it. Nonjudging and nonreactivity were significantly inversely related to general distress-depression and anhedonic depression symptomatology. Acting with awareness was not significantly associated with any dimensions of anxiety or depression. Findings support associations between specific facets of mindfulness and dimensions of anxiety and depression and highlight the potential utility of targeting these specific aspects of mindfulness in interventions for anxiety and mood disorders.     

正念的心理和脑机制

正念是源于东方禅修的一种有意识、非评判的对当前状态进行注意的方法, 也是一种意识状态或心理过程。其早期研究侧重于各种身心疾病的治疗和康复等临床功效, 近年来其研究重点逐渐转向各种作用机制。在心理机制上, 正念与感知觉敏感性的变化, 注意、记忆和情绪的改善有关。在脑机制上, 它不仅与额区θ波和枕区γ波以及事件相关电位P300成分的变化有关还与前额叶、扣带回、脑岛等脑区功能激活和结构改变有关。最后, 文章指出了目前正念研究在内容和方法学上的不足以及未来研究的方向。     

流动儿童的问题行为与人格、家庭功能的关系

以北京市806名流动儿童和319名城市儿童为被试,采用问题行为问卷、小五人格问卷和家庭功能问卷,考察流动儿童问题行为的特点及其与城市儿童的差异,并探讨人格和家庭功能对流动儿童问题行为的影响。结果发现:(1)流动儿童内、外化问题行为的自我报告率分别达到了31.0%2、0.1%,与城市儿童相比,流动儿童的内化问题行为较为突出。(2)人格的情绪性、开放性显著正向预测流动儿童的内化问题题行为,外向性、家庭功能的亲密度显著负向预测其内化问题行为,情绪性、开放性显著正向预测流动儿童的外化问题行为,宜人性、谨慎性、亲密度显著负向预测外化问题行为。(3)人格在家庭功能的亲密度与内化问题行为之间起部分中介作用,在亲密度与外化问题行为之间起完全中介作用。     

Mindfulness Training for Elementary School Students

Abstract

Mindfulness is the cognitive propensity to be aware of what is happening in the moment without judgment or attachment to any particular outcome. This concept flies in the face of modern, Western philosophical outcomes-based thinking about events and activities. This article presents results of a formative evaluation of whether participation in a mindfulness training program affected first, second, and third grade students' outcomes on measures of attention. The training was designed and intended to help students learn to focus and pay attention. The 24-week training employed a series of exercises including breathwork, bodyscan, movement, and sensorimotor awareness activities. Results from three attentional measures administered to the students show significant differences between those who did and did not participate in mindfulness practice training. Results are discussed and recommendations are made for future work in this developing field of interest.     

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.     

从以变量为中心到以个体为中心：正念研究路径的转向及启示

将以个体为中心的研究路径引入正念研究领域。基于量化研究,主要以五因素正念问卷为测量工具,以潜在剖面分析为研究方法,将研究对象区分为不同的子群体,并分析各个子群体形成的影响因素及在结果变量上的不同表现等,很好地弥补了变量中心研究路径的不足。基于质性研究,关于正念安全性/不良反应的问题,采用以个体为中心的研究路径,尊重个体差异性与自主性,以确保个体在安全练习的基础上获益。以个体为中心的研究路径对于准确把握个体正念方式并以此为依据有针对性地对个体开展正念干预等有着重要的意义。

     

小学儿童尊重行为与人格、班级环境的关系

以356名北京市两所小学三、四、五年级的小学儿童为被试,采用自编的小学儿童尊重行为问卷、国内修订的学生人格五因素问卷和班级环境问卷,考察小学儿童尊重行为的特点,并探讨人格和班级环境对尊重行为的影响.结果发现:(1)小学儿童的总体尊重行为和其中的理解欣赏具有显著的性别差异和城郊差异;(2)尊重行为与人格各维度具有显著的相关,与班级环境中除了竞争气氛之外的其他四个维度都有显著相关;(3)人格的宜人性、谨慎性、情绪性和开放性以及班级环境中的同学关系能够显著预测尊重行为,人格和班级环境的不同维度对于尊重行为不同维度具有不同的预测力;(4)小学儿童的班级环境可以归为三种类型:积极型、一般型和问题型,不同类型的班级环境在尊重行为上具有显著差异.     

流动儿童的社会善念水平及其提升

采用社会善念范式,探究流动儿童与非流动儿童的社会善念水平是否存在差异,以及移情训练对流动儿童社会善念水平的提升作用。结果表明：（1）流动儿童的社会善念水平低于非流动儿童;（2）移情训练活动可以提升流动儿童的社会善念水平。本研究扩展了社会善念的研究领域,为促进流动儿童社会互动技能和亲社会行为提供了一定的理论支持和实证参考。     

正念研究的分歧：概念与测量

正念是当代临床健康心理学领域出现的一个新概念, 尽管其应用在临床领域取得了瞩目的成绩, 但对于正念的理论研究却亟待加强。在对正念的三阶段概念演进过程及四种取向的测量工具进行了系统梳理与评价后, 发现目前对正念的理论研究存在两大问题。一是概念不够清晰, 它可以指代一种行为(冥想)、心理状态、心理过程, 甚至是一种人格或类人格特质; 二是测量过于多元, 有状态取向、能力取向、认知取向和特质取向。两大问题的核心在于如何理解正念。基于对问题的分析及以往实证研究, 建议可以借鉴价值实践分类体系(Values In Action Classification), 以类特质为取向, 采用兼顾文化共同性和特殊性的方法, 深入挖掘其独特的核心内涵, 在命名、测量上突显个体对当下经验留心的基本特点。     

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.     

正念冥想对情绪的调节作用:理论与神经机制

正念冥想可调节个体的负性情绪、促进个体正性情绪,对于心身疾病具有显著的干预效用.正念冥想的再感知模型、正念应对模型、推动性上升螺旋模型以及正念情绪调节模型都强调了正念冥想对情绪的调节作用.认知神经科学的研究发现,正念冥想可促进左侧前额叶脑区激活增强,涉及的脑区主要包括背外侧前额叶皮层(DLPFC)和背内侧前额叶皮层(DMPFC).研究者进一步发现,正念特质是通过改善前额叶对边缘系统反应的调节来实现对情绪的调节作用.而且,这种调节作用还有可能体现为通过冥想训练分离联结在一起的两种自我参照神经机制,从而加强体验性神经机制.另外,研究者还发现,正念冥想训练还可以改变与情绪加工相关的大脑结构.进一步澄清冥想训练与大脑偏侧化的关系和不同类型被试之间的比较研究将成为该领域日后研究的重点.