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Construct validity of the five facet mindfulness questionnaire in meditating and nonmeditating samples. Assessment 2008
"... Previous research on assessment of mindfulness by self-report suggests that it may include five component skills: observing, describing, acting with awareness, nonjudging of inner experience, and nonreactivity to inner experience. These elements of mindfulness can be measured with the Five Facet Min ..."
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Previous research on assessment of mindfulness by self-report suggests that it may include five component skills: observing, describing, acting with awareness, nonjudging of inner experience, and nonreactivity to inner experience. These elements of mindfulness can be measured with the Five Facet Mindfulness Questionnaire (FFMQ). The authors investi-gated several aspects of the construct validity of the FFMQ in experienced meditators and nonmeditating comparison groups. Consistent with predictions, most mindfulness facets were significantly related to meditation experience and to psychological symptoms and well-being. As expected, relationships between the observing facet and psychological adjustment varied with meditation experience. Regression and mediation analyses showed that several of the facets contributed independently to the prediction of well-being and significantly mediated the relationship between meditation experience and well-being. Findings support the construct validity of the FFMQ in a combination of samples not previously investigated.
Can meditation slow rate of cellular aging? Cognitive stress, mindfulness, and telomeres
, 2009
"... telomeres ..."
Passage meditation improves caregiving self-efficacy among health professionals: A randomized trial and qualitative assessment
- J Health Psychol
, 2008
"... Relational caregiving skills remain seldom studied in health professionals. We evaluated effects on health professional relational caregiving self-efficacy from an eight-week, 16-hour training in self-management tools. Physicians, nurses, chaplains, and other health professionals were randomized aft ..."
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Relational caregiving skills remain seldom studied in health professionals. We evaluated effects on health professional relational caregiving self-efficacy from an eight-week, 16-hour training in self-management tools. Physicians, nurses, chaplains, and other health professionals were randomized after pretest to treatment (n = 30) or waiting list (n = 31). Training used a previously researched program of Easwaran (1991/1978) derived from spiritual wisdom traditions. Changes were measured using a 34-item caregiving self-efficacy scale. Positive effects were observed at posttest, eight- and 19-week follow-up (ds =.38,.47,.37, all ps <.05), and were mediated by adherence to practices and stress reductions (p <.05), findings also obtained in qualitative interviews (n = 24). Evidence suggests this program enhances health professional caregiving self-efficacy, and may merit inclusion in training curricula.
The Implicit Personality Theory of Islam
- Psychology of Religion and Spirituality
"... Almost every traditional personality theorist had something to say about religion, but the topic of how religious beliefs might affect individuals ’ views of human nature remains largely unstudied. All religions, however, contain certain implicit ideas re-garding personality that are likely to impac ..."
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Almost every traditional personality theorist had something to say about religion, but the topic of how religious beliefs might affect individuals ’ views of human nature remains largely unstudied. All religions, however, contain certain implicit ideas re-garding personality that are likely to impact individual behavior. This article draws on Islamic sources to consider what a practicing Muslim might believe about motivation, personality development, the self, the unconscious, psychological adjustment, and the individual and society. In general terms, understanding these beliefs can be useful in the broader study of how cultural issues affect personality. More specifically, understand-ing Islamic beliefs related to personality can assist in planning for the provision of psychological services to Muslims, as well as understanding the psychological per-spectives of Muslims who are not extremists.
Studies in Learning, Evaluation
, 2009
"... The integration of diverse perspectives in counselling practice Adele Baruch–Runyon, University of Southern Maine, ..."
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The integration of diverse perspectives in counselling practice Adele Baruch–Runyon, University of Southern Maine,
interventions in
"... Intersection of suicidality and substance abuse among young Asian-American women: implications for developing ..."
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Intersection of suicidality and substance abuse among young Asian-American women: implications for developing
This article is based on book project by Plante currently in press.
, 2008
"... Abstract There has been a remarkable amount of interest in the relationship among spirituality, religion, psychology, and health of late. Contemporary interest in spirituality and religion is hot among not only the general population but among professionals in the mental and physical health discipli ..."
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Abstract There has been a remarkable amount of interest in the relationship among spirituality, religion, psychology, and health of late. Contemporary interest in spirituality and religion is hot among not only the general population but among professionals in the mental and physical health disciplines. While most people believe in God and consider themselves to be spiritual, religious, or both, most mental health professionals have little if any training in this area. Psychologists can use spiritual and religious principles and tools to better serve their clients even if they do not share the same religious interests. The purpose of this article is to offer thirteen spiritual and religious tools common among all of the major religious traditions that can be used by contemporary professional psychologists in clinical practice to enhance the already high quality professional services that they provide. Examples of spiritually and religiously integrated treatment along with several ethical precautions are noted as well.
Mindfulness
, 2007
"... C © Springer Science+Business Media, LLC 2007 Abstract Effects of two meditation and mindfulness-based spiritual interventions were ex-amined in college undergraduates (N = 44). Compared to a control group, both interventions decreased negative religious coping (d = − 0.80, p <.01) and images of ..."
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C © Springer Science+Business Media, LLC 2007 Abstract Effects of two meditation and mindfulness-based spiritual interventions were ex-amined in college undergraduates (N = 44). Compared to a control group, both interventions decreased negative religious coping (d = − 0.80, p <.01) and images of God as mainly controlling (d = −.73, p <.01). One intervention provided more training in tools for learn-ing from community and tradition-based spiritual exemplars. It produced gains in famous or traditional spiritual exemplars ’ perceived influence (d = +.81, p <.05) and availabil-ity (d = +.66, p <.10), in self-efficacy for learning from spiritual exemplars (d = +.92, p <.05), and in nonmaterialistic aspirations (d = + 0.65, p <.05).
ORIGINAL RESEARCH TESTING NONLOCAL OBSERVATION AS A SOURCE OF INTUITIVE KNOWLEDGE
"... This study explored the hypothesis that in some cases intuitive knowledge arises from perceptions that are not mediated through the ordinary senses. The possibility of detecting such nonlocal observation was investigated in a pilot test based on the effects of observation on a quantum system. Partic ..."
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This study explored the hypothesis that in some cases intuitive knowledge arises from perceptions that are not mediated through the ordinary senses. The possibility of detecting such nonlocal observation was investigated in a pilot test based on the effects of observation on a quantum system. Participants were asked to imagine that they could intuitively perceive a low-intensity laser beam in a distant Michelson interferometer. If such observation were possible, it would theoretically perturb the photons ’ quantum wave functions and change the pattern of light produced by the interferometer. The optical apparatus was located inside a light-tight, double-steel walled, shielded chamber. Participants sat quietly outside the chamber with eyes closed. The light patterns were recorded by a cooled digital camera once per second, and average illumination levels of these images were compared in counterbalanced mental blocking versus nonblocking conditions. By design, perturbation would produce a lower overall level of illumination, which was predicted to occur during the blocking condition. Based on a series of planned experimental sessions, the outcome was in accordance with the prediction (z ��2.82; P �.002). This result was primarily due to nine sessions involving experienced meditators (combined z ��4.28; P � 9.4 � 10 �6); the other nine sessions with nonmeditators were not significant (combined z � 0.29; P �.61). The same experimental protocol run immediately after 15 of these test sessions, but with no one present, revealed no hardware or protocol artifacts that might have accounted for these results (combined control z � 1.50; P �.93). Conventional explanations for these results were considered and judged to be implausible. This pilot study suggests the presence of a nonlocal perturbation effect that is consistent with traditional concepts of intuition as a direct means of gaining knowledge about the world, and with the predicted effects of observation on a quantum system. (Explore 2008; 4:25-35. © Elsevier Inc. 2008)
Mental Balance and Well-Being Building Bridges Between Buddhism and Western Psychology
"... Clinical psychology has focused primarily on the diagnosis and treatment of mental disease, and only recently has scientific attention turned to understanding and cultivating positive mental health. The Buddhist tradition, on the other hand, has focused for over 2,500 years on cultivating exceptiona ..."
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Clinical psychology has focused primarily on the diagnosis and treatment of mental disease, and only recently has scientific attention turned to understanding and cultivating positive mental health. The Buddhist tradition, on the other hand, has focused for over 2,500 years on cultivating exceptional states of mental well-being as well as identifying and treating psychological problems. This article attempts to draw on centuries of Buddhist experiential and theoretical inquiry as well as current Western experimental research to highlight specific themes that are particularly relevant to exploring the nature of mental health. Specifically, the authors discuss the nature of mental well-being and then present an innovative model of how to attain such well-being through the cultivation of four types of mental balance: conative, attentional, cognitive, and affective.
