Does Mindfulness Improve Intergroup Bias, Internalized Bias, and Anti-Bias Outcomes?: A Meta-Analysis of the Evidence and Agenda for Future Research.

Whereas mindfulness has been shown to enhance personal well-being, studies suggest it may also benefit intergroup dynamics. Using an integrative conceptual model, this meta-analysis examined associations between mindfulness and (a) different manifestations of bias (implicit/explicit attitudes, affect, behavior) directed toward (b) different bias targets (outgroup or ingroup, e.g., internalized bias), by (c) intergroup orientation (toward bias or anti-bias). Of 70 samples, 42 (N = 3,229) assessed mindfulness-based interventions (MBIs) and 30 (N = 6,002) were correlational studies. Results showed a medium-sized negative effect of MBIs on bias outcomes, g = -0.56, 95% confidence interval [-0.72, -0.40]; I(2;3)2: 0.39; 0.48, and a small-to-medium negative effect between mindfulness and bias for correlational studies, r = -0.17 [-0.27, -0.03]; I(2;3)2: 0.11; 0.83. Effects were comparable for intergroup bias and internalized bias. We conclude by identifying gaps in the evidence base to guide future research.

Evolving an idionomic approach to processes of change: Towards a unified personalized science of human improvement.

The wide variety of "third wave" cognitive behavioral therapy (CBT) methods (e.g., Acceptance and Commitment Therapy or "ACT", Compassion Focused Therapy, Meta-Cognitive therapy, Functional Analytic Therapy, Dialectic Behavior Therapy, Mindfulness-Based Cognitive Therapy) have left a mark on the field that appears to be growing. As ACT enters its 40th year, the present paper examines key features of its development strategy as a ground from which to consider the future of CBT and evidence-based therapy. We discuss four key features of ACT development: universalism, multi-level and multi-dimensional processes linked to basic principles, idiographic concepts and methods, and an evolutionary approach. We argue that these features have facilitated the development of Process-Based Therapy (PBT) and its Extended Evolutionary Meta-Model (EEMM) of processes of change, but that idiographic methods need special contemporary emphasis, because traditional methodological and statistical approaches to processes of change are based on mathematical assumptions that cannot be met and thus limit progress in this area. We argue we need to target multi-level, multi-dimensional biopsychosocial processes of change evaluated via a functional, idionomic approach that begins with frequent idiographic assessment, and then scales to nomothetic (group level) findings when it improves idiographic fit. To identify candidate processes of change, we review the world's literature on mediational findings of randomized trials of psychological interventions for mental health outcomes. After examining nearly 55,000 studies, we identify 72 measures that have successfully mediated intervention outcomes and have been replicated. The EEMM can readily summarize and understand that set of findings, and idionomic statistical methods are available to turn these processes into a new empirical form of functional analysis applicable to the individual's goals and needs. PBT frees intervention science from the unhelpful latent disease model and creates an approach that promises more rapid progress toward a unified, personalized science of human improvement.

Mindfulness and Its Association With Varied Types of Motivation: A Systematic Review and Meta-Analysis Using Self-Determination Theory.

Mindfulness has been shown to have varied associations with different forms of motivation, leading to a lack of clarity as to how and when it may foster healthy motivational states. Grounded in self-determination theory, the present study proposes a theoretical model for how mindfulness supports different forms of human motivation, and then tests this via meta-analysis. A systematic review identified 89 relevant studies (N = 25,176), comprising 104 independent data sets and 200 effect sizes. We used a three-level modeling approach to meta-analyze these data. Across both correlational and intervention studies, we found consistent support for mindfulness predicting more autonomous forms of motivation and, among correlational studies, less controlled motivation and amotivation. We conducted moderation analyses to probe heterogeneity in the effects, including bias within studies. We conclude by highlighting substantive and methodological issues that need to be addressed in future research in this area.

Does your mindfulness benefit others? A systematic review and meta-analysis of the link between mindfulness and prosocial behaviour.

Mindfulness-based meditation practices have received substantial scientific attention in recent years. Mindfulness has been shown to bring many psychological benefits to the individual, but much less is known about whether these benefits extend to others. This meta-analysis reviewed the link between mindfulness - as both a personality variable and an intervention - and prosocial behaviour. A literature search produced 31 eligible studies (N = 17,241) and 73 effect sizes. Meta-analyses were conducted using mixed-effects structural equation models to examine pooled effects and potential moderators of these effects. We found a positive pooled effect between mindfulness and prosocial behaviour for both correlational (d = .73 CI 95% [0.51 to 0.96]) and intervention studies (d = .51 CI 95% [0.37 to 0.66]). For the latter, medium-sized effects were obtained across varying meditation types and intensities, and across gender and age categories. Preliminary evidence is presented regarding potential mediators of these effects. Although we found that mindfulness is positively related to prosociality, further research is needed to examine the mediators of this link and the contexts in which it is most pronounced.

Nonattachment and mindfulness: Related but distinct constructs.

In this study, we examined whether nonattachment, a relatively new construct in the mindfulness literature, showed convergent, discriminant, and incremental validity in relation to the well-studied 5 facets of mindfulness. Mindfulness was defined as a multifaceted construct including observing, describing, acting with awareness, nonjudging, and nonreactivity; and measured using the recently validated, 20-item Five Facet Mindfulness Questionnaire (FFMQ; Tran, Glück, & Nader, 2013; Baer, Smith, Hopkins, Krietemeyer, & Toney, 2006). Nonattachment was defined as a flexible, balanced way of relating to one's experiences without clinging to or suppressing them, and measured using the 7-item Nonattachment Scale (NAS-7; Elphinstone, Sahdra, & Ciarrochi, 2015; Sahdra, Shaver, & Brown, 2015). In a large nationally representative sample of Americans (N = 7,884; 52% women; age, M = 47.9, SD = 16), nonattachment was positively related to all 5 aspects of mindfulness. Structural equation modeling showed that the 20-item FFMQ and NAS-7 showed good fit; their factor structures were invariant across genders and age groups; and NAS-7 was empirically distinguishable from the 5 mindfulness facets. Hierarchical regression models provided evidence of the incremental validity of NAS-7. Finally, mediation models showed that nonattachment substantially mediated the links between the mindfulness facets and the outcome variables of satisfaction with life and life effectiveness. (PsycINFO Database Record

Intensive meditation training influences emotional responses to suffering.

Meditation practices purportedly help people develop focused and sustained attention, cultivate feelings of compassionate concern for self and others, and strengthen motivation to help others who are in need. We examined the impact of 3 months of intensive meditative training on emotional responses to scenes of human suffering. Sixty participants were assigned randomly to either a 3-month intensive meditation retreat or a wait-list control group. Training consisted of daily practice in techniques designed to improve attention and enhance compassionate regard for others. Participants viewed film scenes depicting human suffering at pre- and posttraining laboratory assessments, during which both facial and subjective measures of emotion were collected. At post-assessment, training group participants were more likely than controls to show facial displays of sadness. Trainees also showed fewer facial displays of rejection emotions (anger, contempt, disgust). The groups did not differ on the likelihood or frequency of showing these emotions prior to training. Self-reported sympathy--but not sadness or distress--predicted sad behavior and inversely predicted displays of rejection emotions in trainees only. These results suggest that intensive meditation training encourages emotional responses to suffering characterized by enhanced sympathetic concern for, and reduced aversion to, the suffering of others.

Self-reported mindfulness and cortisol during a Shamatha meditation retreat.

OBJECTIVE: Cognitive perseverations that include worry and rumination over past or future events may prolong cortisol release, which in turn may contribute to predisease pathways and adversely affect physical health. Meditation training may increase self-reported mindfulness, which has been linked to reductions in cognitive perseverations. However, there are no reports that directly link self-reported mindfulness and resting cortisol output. Here, the authors investigate this link. METHODS: In an observational study, we measured self-reported mindfulness and p.m. cortisol near the beginning and end of a 3-month meditation retreat (N = 57). RESULTS: Mindfulness increased from pre- to post-retreat, F(1, 56) = 36.20, p < .001. Cortisol did not significantly change. However, mindfulness was inversely related to p.m. cortisol at pre-retreat, r(53) = -.31, p < .05, and post-retreat, r(53) = -.30, p < .05, controlling for age and body mass index. Pre to postchange in mindfulness was associated with pre to postchange in p.m. cortisol, ß = -.37, t(49) = 2.30, p < .05: Larger increases in mindfulness were associated with decreases in p.m. cortisol, whereas smaller increases (or slight decreases) in mindfulness were associated with an increase in p.m. cortisol. CONCLUSIONS: These data suggest a relation between self-reported mindfulness and resting output of the hypothalamic-pituitary-adrenal system. Future work should aim to replicate this finding in a larger cohort and determine stronger inference about causality by using experimental designs that include control-group conditions.

Intensive training induces longitudinal changes in meditation state-related EEG oscillatory activity.

The capacity to focus one's attention for an extended period of time can be increased through training in contemplative practices. However, the cognitive processes engaged during meditation that support trait changes in cognition are not well characterized. We conducted a longitudinal wait-list controlled study of intensive meditation training. Retreat participants practiced focused attention (FA) meditation techniques for three months during an initial retreat. Wait-list participants later undertook formally identical training during a second retreat. Dense-array scalp-recorded electroencephalogram (EEG) data were collected during 6 min of mindfulness of breathing meditation at three assessment points during each retreat. Second-order blind source separation, along with a novel semi-automatic artifact removal tool (SMART), was used for data preprocessing. We observed replicable reductions in meditative state-related beta-band power bilaterally over anteriocentral and posterior scalp regions. In addition, individual alpha frequency (IAF) decreased across both retreats and in direct relation to the amount of meditative practice. These findings provide evidence for replicable longitudinal changes in brain oscillatory activity during meditation and increase our understanding of the cortical processes engaged during meditation that may support long-term improvements in cognition.

Enhanced response inhibition during intensive meditation training predicts improvements in self-reported adaptive socioemotional functioning.

We examined the impact of training-induced improvements in self-regulation, operationalized in terms of response inhibition, on longitudinal changes in self-reported adaptive socioemotional functioning. Data were collected from participants undergoing 3 months of intensive meditation training in an isolated retreat setting (Retreat 1) and a wait-list control group that later underwent identical training (Retreat 2). A 32-min response inhibition task (RIT) was designed to assess sustained self-regulatory control. Adaptive functioning (AF) was operationalized as a single latent factor underlying self-report measures of anxious and avoidant attachment, mindfulness, ego resilience, empathy, the five major personality traits (extroversion, agreeableness, conscientiousness, neuroticism, and openness to experience), difficulties in emotion regulation, depression, anxiety, and psychological well-being. Participants in Retreat 1 improved in RIT performance and AF over time whereas the controls did not. The control participants later also improved on both dimensions during their own retreat (Retreat 2). These improved levels of RIT performance and AF were sustained in follow-up assessments conducted approximately 5 months after the training. Longitudinal dynamic models with combined data from both retreats showed that improvement in RIT performance during training influenced the change in AF over time, which is consistent with a key claim in the Buddhist literature that enhanced capacity for self-regulation is an important precursor of changes in emotional well-being.

Intensive meditation training, immune cell telomerase activity, and psychological mediators.

BACKGROUND: Telomerase activity is a predictor of long-term cellular viability, which decreases with chronic psychological distress (Epel et al., 2004). Buddhist traditions claim that meditation decreases psychological distress and promotes well-being (e.g., Dalai Lama and Cutler, 2009). Therefore, we investigated the effects of a 3-month meditation retreat on telomerase activity and two major contributors to the experience of stress: Perceived Control (associated with decreased stress) and Neuroticism (associated with increased subjective distress). We used mediation models to test whether changes in Perceived Control and Neuroticism explained meditation retreat effects on telomerase activity. In addition, we investigated whether two qualities developed by meditative practice, increased Mindfulness and Purpose in Life, accounted for retreat-related changes in the two stress-related variables and in telomerase activity. METHODS: Retreat participants (n=30) meditated for ∼6 h daily for 3 months and were compared with a wait-list control group (n=30) matched for age, sex, body mass index, and prior meditation experience. Retreat participants received instruction in concentrative meditation techniques and complementary practices used to cultivate benevolent states of mind (Wallace, 2006). Psychological measures were assessed pre- and post-retreat. Peripheral blood mononuclear cell samples were collected post-retreat for telomerase activity. Because there were clear, a priori hypotheses, 1-tailed significance criteria were used throughout. RESULTS: Telomerase activity was significantly greater in retreat participants than in controls at the end of the retreat (p<0.05). Increases in Perceived Control, decreases in Neuroticism, and increases in both Mindfulness and Purpose in Life were greater in the retreat group (p<0.01). Mediation analyses indicated that the effect of the retreat on telomerase was mediated by increased Perceived Control and decreased Neuroticism. In turn, changes in Perceived Control and Neuroticism were both partially mediated by increased Mindfulness and Purpose in Life. Additionally, increases in Purpose in Life directly mediated the telomerase group difference, whereas increases in Mindfulness did not. CONCLUSIONS: This is the first study to link meditation and positive psychological change with telomerase activity. Although we did not measure baseline telomerase activity, the data suggest that increases in perceived control and decreases in negative affectivity contributed to an increase in telomerase activity, with implications for telomere length and immune cell longevity. Further, Purpose in Life is influenced by meditative practice and directly affects both perceived control and negative emotionality, affecting telomerase activity directly as well as indirectly.

Intensive meditation training improves perceptual discrimination and sustained attention.

The ability to focus one's attention underlies success in many everyday tasks, but voluntary attention cannot be sustained for extended periods of time. In the laboratory, sustained-attention failure is manifest as a decline in perceptual sensitivity with increasing time on task, known as the vigilance decrement. We investigated improvements in sustained attention with training (approximately 5 hr/day for 3 months), which consisted of meditation practice that involved sustained selective attention on a chosen stimulus (e.g., the participant's breath). Participants were randomly assigned either to receive training first (n = 30) or to serve as waiting-list controls and receive training second (n = 30). Training produced improvements in visual discrimination that were linked to increases in perceptual sensitivity and improved vigilance during sustained visual attention. Consistent with the resource model of vigilance, these results suggest that perceptual improvements can reduce the resource demand imposed by target discrimination and thus make it easier to sustain voluntary attention.

A scale to measure nonattachment: a Buddhist complement to Western research on attachment and adaptive functioning.

The Buddhist notion of "nonattachment" (release from mental fixations) is related to but distinguishable from the Western construct of attachment. Secure (or insecure) attachment is based on internal working models related to security (or insecurity), whereas nonattachment is based on insight into the constructed and impermanent nature of mental representations. Based on historical and contemporary Buddhist scholarship, we designed the Nonattachment Scale and evaluated its psychometric properties in various samples. We also present evidence consistent with Buddhist theory that nonattachment is psychologically and socially adaptive, and we offer directions for further research on nonattachment.