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Ontological Addiction Theory is a metaphysical theory of mental illness which conceptualises psychological suffering in terms of excessive ego-centeredness. This study aimed to develop and validate the Ontological Addiction Scale (OAS) and compare OAS scores with mental health measures. A 31-item prototype scale was developed based on traditional Buddhist theory and contemporary models of addiction. An ego-centeredness form of the Five-Factor Narcissism Inventory (FFNI) was the main criterion measure. For mental health measures, the Patient Health Questionnaire (PHQ-9), Generalised Anxiety Disorder Scale (GAD-7) and Rosenberg Self-Esteem Scale (RSES) were used. The prototype OAS and two shorter versions showed excellent internal consistency and test–retest reliability. Construct validity was evidenced by medium to large correlations with criterion measures. OAS scores showed strong correlations with PHQ-9, GAD-7 and RSES, suggesting a clear relationship between OAS and mental health. The OAS appears to be a valid and reliable instrument suitable for assessing OA.

School-based mindfulness interventions have recently shown promise for treating and preventing mental health issues in young people. However, the literature lacks a high-level perspective of the impact of mindfulness on young people’s mental health according to their own first-hand accounts. Therefore, the objective of this study was to conduct the first systematic review and thematic synthesis to rigorously evaluate the qualitative evidence pertaining to students’ experiences of school-based MBIs. The following electronic databases were searched for qualitative school-based mindfulness intervention papers published up until the end of March 2019: PubMed, Web of Science, Scopus, ProQuest, and Google Scholar. An assessment of study quality was undertaken using the Critical Appraisal Skills Programme qualitative checklist. The initial literature search returned 4102 papers and seven studies met all of the inclusion criteria. The thematic synthesis identified four major themes of (i) using attentional processes to regulate emotions and cognitions, (ii) stress reduction, (iii) improved coping and social skills, and (iv) calming and/or relaxation. Findings show that school-based MBIs are experienced by students as having a range of benefits to mental health, including in both preventative and treatment contexts. However, efforts should be made to improve methodological quality, including taking steps to minimise recall bias and provide a greater degree of transparency regarding how students are selected to attend qualitative interviews or focus groups.

Contemplative psychology is concerned with the psychological study of contemplative processes and practices, such as meditation, mindfulness, yoga, introspection, reflection, metacognition, self-regulation, self-awareness, and self-consciousness. Although contemplative psychology borders with other psychological and nonpsychological disciplines, some of its underlying assumptions distinguish it from other remits of psychological and scholarly inquiry, as do its component areas of empirical focus, conceptual nuances, and challenges. Furthermore, the discipline has tended to be somewhat disparate in its approach to investigating the core techniques and principles of which it is composed, resulting in a need for greater intradisciplinary and interdisciplinary awareness of the commonalities and differences of core contemplative psychology attributes. As a remedy to these issues, in this article, we adopt a whole-discipline perspective and aim to explicate contemplative psychology’s history, breadth, key assumptions, challenges, and future directions.

Between 10 and 20% of adolescents worldwide experience a mental health problem within a given 12-month period. Mental health problems impact on an adolescent’s potential to live a fulfilling and productive life and lead to challenges such as stigma, isolation and discrimination. To address this need, in recent years, there has been growing interest into broad-based school-integrated health promotion interventions that seek to build resilience and augment protective factors in adolescents. Mindfulness-based interventions (MBIs) reflect one such approach that have been administered to adolescent populations in both resilience building and treatment contexts. This paper discusses the utility of school-based MBIs as an adolescent health promotion approach and makes recommendations for intervention design, delivery and evaluation. Emerging evidence indicates that school-integrated MBIs may be a cost-effective means of not only meeting government objectives relating to adolescent mental health, but also for improving the wellbeing of teachers and parents. Furthermore, there is growing evidence indicating that mindfulness can elicit improvements in student learning performance and general classroom behaviour. However, notwithstanding these beneficial properties, there remains a need to conduct large-scale empirical investigations that seek to evaluate the effectiveness of school-integrated MBIs at a regional or national level. A further challenge is the need to ensure that mindfulness instructors are able to impart to adolescents an experiential understanding of this ancient contemplative technique.

Near-death experiences (NDEs) are life transformational events that are increasingly being subjected to empirical research. However, to date, no study has investigated the phenomenon of a meditation-induced near-death experience (MI-NDE) that is referred to in ancient Buddhist texts. Given that some advanced Buddhist meditators can induce NDEs at a pre-planned point in time, the MI-NDE may make NDEs more empirically accessible and thus advance understanding into the psychology of death-related processes. The present study recruited twelve advanced Buddhist meditators and compared the MI-NDE against two other meditation practices (i.e., that acted as control conditions) in the same participant group. Changes in the content and profundity of the MI-NDE were assessed longitudinally over a three-year period. Findings demonstrated that compared to the control conditions, the MI-NDE prompted significantly greater pre-post increases in NDE profundity, mystical experiences, and non-attachment. Furthermore, participants demonstrated significant increases in NDE profundity across the three-year study period. Findings from an embedded qualitative analysis (using grounded theory) demonstrated that participants (i) were consciously aware of experiencing NDEs, (ii) retained volitional control over the content and duration of NDEs, and (iii) elicited a rich array of non-worldly encounters and spiritual experiences. In addition to providing corroborating evidence in terms of the content of a “regular” (i.e., non-meditation-induced) NDE, novel NDE features identified in the present study indicate that there exist unexplored and/or poorly understood dimensions to NDEs. Furthermore, the study indicates that it would be feasible – including ethically feasible – for future research to recruit advanced meditators in order to assess real-time changes in neurological activity during NDEs.

Spanish Research Network on Preventative Activities and Health Promotion (RD06/0018/0017) and the Aragon Health Sciences Institute.

Amidst the burgeoning enthusiasm for mindfulness in the West, there is a concern that the largely secular 'de-contextualized' way in which it is being harnessed is denuding it of its potential to improve health and well-being. As such, efforts are underway to 're-contextualize' mindfulness, explicitly drawing on the wider framework of Buddhist ideas and practices in which it was initially developed. This paper aims to contribute to this, doing so by focusing on Zen Buddhism, and in particular on Zen aesthetic principles. The article concentrates on the seven principles identified by Hisamatsu (1971) in his classic text Zen and the Fine Arts: kanso (simplicity); fukinsei (asymmetry); koko (austere sublimity); shizen (naturalness); daisuzoku (freedom from routine); sei-jaku (tranquillity); and yūgen (profound grace). The presence of these principles in works of art is seen as reflecting and communicating insights that are central to Buddhism, such as non-attachment. Moreover, these principles do not only apply to the creation and appreciation of art, but have clear applications for treating health-related issues, and improving quality of life more generally. This paper makes the case that embodying these principles in their lives can help people enhance their psychosomatic well-being, and come to a truer understanding of the essence of mindful living.

Electroencephalogram (EEG) studies of mindfulness have shown it can lead to increases in alpha power, which are similar to those obtained by alpha-based neurofeedback (NF) interventions. It has been hypothesized there may be relationships between mindfulness and NF in terms of the neural pathways through which they induce salutary outcomes. The aim of the study was to evaluate possible changes in mindfulness and cognitive functioning following an alpha-based NF intervention, and the role of alpha power as a mediator of improvements. A controlled, non-randomized, trial with 50 healthy participants was conducted with two experimental conditions: a six-session NF intervention and a waiting-list control group. Both groups were administered mindfulness questionnaires (Mindful Attention Awareness Scale (MAAS), Five Facet Mindfulness Questionnaire (FFMQ)) and cognitive measures (Paced Auditory Serial Addition Task (PASAT)), at pre- and post-test. The NF intervention focused on the up-regulation of upper alpha power. Differences among groups were estimated using ANCOVAs, and mediation assessment through path analyses. Compared to controls, the NF group showed enhanced task-related upper alpha power (effect size (ES) = 1.16, p

Background and aims Workaholism is a form of behavioral addiction that can lead to reduced life and job satisfaction, anxiety, depression, burnout, work–family conflict, and impaired productivity. Given the number of people affected, there is a need for more targeted workaholism treatments. Findings from previous case studies successfully utilizing second-generation mindfulness-based interventions (SG-MBIs) for treating behavioral addiction suggest that SG-MBIs may be suitable for treating workaholism. This study conducted a controlled trial to investigate the effects of an SG-MBI known as meditation awareness training (MAT) on workaholism. Methods Male and female adults suffering from workaholism (n = 73) were allocated to MAT or a waiting-list control group. Assessments were performed at pre-, post-, and 3-month follow-up phases. Results MAT participants demonstrated significant and sustained improvements over control-group participants in workaholism symptomatology, job satisfaction, work engagement, work duration, and psychological distress. Furthermore, compared to the control group, MAT participants demonstrated a significant reduction in hours spent working but without a decline in job performance. Discussion and conclusions MAT may be a suitable intervention for treating workaholism. Further controlled intervention studies investigating the effects of SG-MBIs on workaholism are warranted.

The aim of this study was to evaluate the efficacy of Attachment-Based Compassion Therapy (ABCT)—a standardised programme that includes practices to improve compassionate awareness with the aim of addressing maladaptive attachment—for improving mindfulness and self-compassion in fibromyalgia (FM) patients, and to determine whether gains in mindfulness and self-compassion mediate improvements in FM functional status together with comorbid anxiety and depression. The study comprised a randomised controlled trial of individuals undergoing ABCT, with a Relaxation condition as an active control group. Baseline, post-test, and 3-month follow-up assessments were included. Participants (n = 42) were FM patients randomly assigned to ABCT or relaxation. Outcomes were functional status (FIQ), anxiety (HADS-A), depression (HADS-D), mindfulness (FFMQ), and self-compassion (SCS). Differences between groups were estimated using mixed-effects regression models, and mediation analyses were conducted using path analyses. Compared with the Relaxation condition, the ABCT group was more effective for improving mindfulness and self-compassion, as it observed through changes in the FFMQ and SCS subscales. Effect sizes were in the moderately large to large range (Cohen’s d between 0.60–2.20). Reductions in FM functional status were not mediated by either mindfulness or self-compassion. However, the self-compassion facet of common humanity was a mediator for reductions in both anxiety (B = − 2.04; bootstrapped 95% CI = − 4.44, − 0.04) and depression (B = − 2.12; bootstrapped 95% CI = − 4.40, − 0.45). The improvement of common humanity via ABCT might be an active component for the reduction of comorbid anxiety and depression in FM patients. NCT02454244

Adolescent problem gambling is increasingly becoming a global public health concern. Consequently, there is a need for more effective population- and community-level health promotion responses. Ind...

There is consensus amongst both the scientific and Buddhist community that mindfulness – when correctly taught and practised – leads to a range of beneficial outcomes. However, there has been little evaluation of what happens when mindfulness is incorrectly taught, or is practised with a selfish rather than selfless intention. Nowhere is the importance of this issue more pertinent than the recent and growing assimilation of mindfulness for employees by large corporations. The current paper introduces the principle of ‘authentic spiritual transmission’ and examines how it can inform the integration of mindfulness into the corporate workplace. Three questions are explored: (i) what spiritual infrastructure is required to operationalize mindfulness that is effective in the corporate setting? (ii) to what extent can ‘inner change’ induced by mindfulness substitute the need for corporations to foster healthy ‘external’ working conditions? and (iii) is mindfulness corruptible or does it have a natural defence mechanism? The paper addresses these questions by synthesizing relevant Buddhist discourses, evaluating recent theoretical and empirical findings concerning the use of mindfulness in corporate settings, and examining how second-generation mindfulness-based interventions can inform this topical area of scholarly debate.

Background: Sex addiction is a disorder that can have serious adverse functional consequences. Treatment effectiveness research for sex addiction is currently underdeveloped, and interventions are generally based on the guidelines for treating other behavioral (as well as chemical) addictions. Consequently, there is a need to clinically evaluate tailored treatments that target the specific symptoms of sex addiction. It has been proposed that second-generation mindfulness-based interventions (SG-MBIs) may be an appropriate treatment for sex addiction because in addition to helping individuals increase perceptual distance from craving for desired objects and experiences, some SG-MBIs specifically contain meditations intended to undermine attachment to sex and/or the human body. The current study conducts the first clinical investigation into the utility of mindfulness for treating sex addiction. \ud Case presentation: An in-depth clinical case study was conducted involving an adult male suffering from sex addiction that underwent treatment utilizing an SG-MBI known as Meditation Awareness Training (MAT). Following completion of MAT, the participant demonstrated clinically significant improvements in addictive sexual behavior, as well as reductions in depression and psychological distress. The MAT intervention also led to improvements in sleep quality, job satisfaction, and non-attachment to self and experiences. Salutary outcomes were maintained at 6-month follow-up. \ud Discussion and conclusion: The current study extends the literature exploring the applications of mindfulness for treating behavioral addiction, and findings indicate that further clinical investigation into the role of mindfulness for treating sex addiction is warranted.

Mindfulness is a form of meditation that derives from Buddhist practice and is one of the fastest growing areas of psychological research. Studies investigating the role of mindfulness in the treatment of behavioral addictions have, to date, primarily focused on gambling disorder. Recent pilot studies and clinical case studies have demonstrated that weekly mindfulness therapy sessions can lead to clinically significant change among individuals with gambling problems. This purpose of this paper is to appraise current directions in gambling disorder research as they relates to mindfulness approaches, and discuss issues that are likely to hinder the wider acceptance of mindfulness as a treatment for gambling disorder. It is concluded that although preliminary findings indicate that there are applications for mindfulness approaches in the treatment of gambling disorder, further empirical and clinical research utilizing larger-sample controlled study designs is clearly needed.

Consistent with its growing popularity amongst the general public and medical community, throughout recent decades there have been increasing attempts to understand the mechanisms that underlie therapeutic improvement in individuals receiving mindfulness training. The current paper draws upon findings from various remits of scientific enquiry and summarises key evidence-based mechanisms of mindfulness that have been proposed in the academic literature to date. Empirical findings indicate that mindfulness targets biological, psychological, social, and spiritual psychopathology determinants. Furthermore, the mechanistic pathways exploited by mindfulness are likely to vary according to factors such as (i) the type of mindfulness-based intervention that is administered (e.g., first- or second-generation mindfulness-based interventions), (ii) the specific clinical disorder that is being targeted, (iii) the educational, social, and spiritual history of the participant, and (iv) the extent to which the mindfulness instructor truly embodies the principles of mindful living. It is hoped that the mechanisms of mindfulness discussed in this paper will contribute to the formulation of a more complete picture that can be tested and expanded upon during future scientific enquiry.

Wisdom-based Buddhist-derived practices (BDPs) are concerned with transmuting suffering by cultivating insight into the ultimate nature of both the self and reality. Arguably the most important wisdom-based BDP is emptiness (Sanskrit: sunyata) that implies that although phenomena are perceptible to the human mind, they do not intrinsically exist. Despite its significance in Buddhism, emptiness has received little empirical attention. Advancing scientific understanding of emptiness is important as it may yield novel insights not only into the nature of mind and reality, but also in terms of helping human beings realise more of their capacity for wisdom and wellbeing. This study recruited 25 advanced Buddhist meditators and compared emptiness meditation against a mindfulness meditation control condition within the same group of participants. Qualitative analytical techniques were also employed to investigate meditators’ experiences of emptiness. Compared to the mindfulness control condition, emptiness meditation resulted in significantly\ud greater improvements in non-attachment to self and environment, mystical experiences, compassion, positive affect, and negative affect. No significant relationship was observed between duration of emptiness meditation and any of the aforementioned outcome measures. Qualitative outcomes demonstrated that participants (i) combined concentrative and investigative meditation techniques to induce emptiness, (ii) elicited spiritually meaningful insights both during and following the meditation on emptiness, and (iii) retained volitional control over the content and duration of the emptiness meditation. Cultivating emptiness appears to be a means of reconnecting advanced Buddhist meditators to what they deem to be the innermost nature of their minds and phenomena.

Background Ontological addiction theory (OAT) is a novel metaphysical model of psychopathology and posits that human beings are prone to forming implausible beliefs concerning the way they think they exist, and that these beliefs can become addictive leading to functional impairments and mental illness. The theoretical underpinnings of OAT derive from the Buddhist philosophical perspective that all phenomena, including the self, do not manifest inherently or independently. Aims and methods This paper outlines the theoretical foundations of OAT along with indicative supportive empirical evidence from studies evaluating meditation awareness training as well as studies investigating non-attachment, emptiness, compassion, and loving-kindness. Results OAT provides a novel perspective on addiction, the factors that underlie mental illness, and how beliefs concerning selfhood are shaped and reified. Conclusion In addition to continuing to test the underlying assumptions of OAT, future empirical research needs to determine how ontological addiction fits with extant theories of self, reality, and suffering, as well with more established models of addiction.

Despite the fact that there is increasing integration of Buddhist principles and practices into Western mental health and applied psychological disciplines, there appears to be limited understanding in Western psychology of the assumptions that underlie a Buddhist model of mental illness. The concept of ontological addiction was introduced and formulated in order to narrow some of the disconnect between Buddhist and Western models of mental illness, and to foster effective assimilation of Buddhist practices and principles into mental health research and practice. Ontological addiction refers to the maladaptive condition whereby an individual is addicted to the belief that they inherently exist. The purposes of the present paper are to: (i) classify ontological addiction in terms of its definition, symptoms, prevalence, and functional consequences, (ii) examine the etiology of the condition, and (iii) appraise both the traditional Buddhist and contemporary empirical literature in order to outline effective treatment strategies. An assessment of the extent to which ontological addiction meets the clinical criteria for addiction suggests that ontological addiction is a chronic and valid – albeit functionally distinct (i.e., when compared to chemical and behavioral addictions) – form of addiction. However, despite the protracted and pervasive nature of the condition, recent empirical findings add support to ancient Buddhist teachings and suggest that addiction to selfhood can be overcome by a treatment process involving phases of: (i) becoming aware of the imputed self, (ii) deconstructing the imputed self, and (iii) reconstructing a dynamic and non-dual self.

Findings supporting the clinical applications of mindfulness have stimulated research into other meditation techniques. In particular, there is growing scientific enquiry into the effectiveness of Buddhist-derived compassion techniques for treating a wide variety of health-related disorders. Compassion-Based Interventions (CBIs) usually employ compassion meditation as a central therapeutic technique and invariably follow a secular format (with minimal use of Buddhist terminology). Compassion meditation is described as the meditative development of affective empathy as part of the visceral sharing of others’ suffering.1 The technique involves the patient using meditative imagery and/or breathing practices in order to intentionally direct compassionate feelings towards 1) themselves (known as self-compassion); 2) an individual (for example, a friend or person deemed to be a cause of distress, such as a difficult work colleague); 3) a group of individuals (or ‘living beings’ in general); and/or 4) a situation (for example, the devastation caused by a natural disaster or war).1 While cultivating such feelings, the patient has conviction that they are …

In recent decades, there has been growing assimilation of ancient Buddhist practices and principles into Western research and applied psychological settings. One Buddhist principle that is currently receiving an increasing amount of scientific interest is emptiness. Emptiness asserts that all phenomena – including the "self" – are empty of intrinsic existence. This paper examines how logical inquiry and evidence from diverse psychological and scientific disciplines appear to be gradually adding credence to the notion of emptiness. The paper explicates how, if emptiness theory continues to be validated and accepted by Western psychologists, it will become necessary to re-examine some established beliefs in relation to the workings of both the psychological and physical world. Examples of how emptiness might develop and/or complement psychological and wider scientific understanding in this respect include coming to the acceptance that: (i) what is currently understood to be waking reality is effectively a shared dream, (ii) the "self" does not inherently exist, (iii) the underlying cause of mental illness is an individual’s belief that they inherently exist, and (iv) maladaptive psychosocial functioning and the absence of mental illness are not necessarily mutually exclusive occurrences. It is concluded that there is a clear need for greater research into the validity and applications of emptiness. However, if supportive empirical findings relating to emptiness continue to emerge, it is possible that some of the next important scientific “discoveries” concerning mind and matter will emerge at the intersection of ancient Eastern contemplative practice, empirically-grounded Western psychological insights, and quantum mechanics.

Mindfulness derives from Buddhist practice and is fundamentally concerned with the development of present moment awareness. It is arguably one of the fastest growing areas of mental health research with the last decade witnessing a tenfold increase in the number of published scientific papers concerning the applications of mindfulness in mental health contexts. Given the demonstrable growth of interest into the clinical utility of mindfulness, this paper provides a: (i) timely and evidence-based appraisal of current trends and issues in psychopathology-related mindfulness research, and (ii) discussion of whether the empirical evidence for mindfulness-based interventions actually merits their growing popularity and utilization amongst mental health stakeholders. It is concluded that mindfulness-based interventions have the potential to play an important role in psychiatric treatment settings as well as in applied psychological settings more generally. However, due to the rapidity at which mindfulness has been taken out of its traditional Buddhist setting, and what is possibly evidence of media and/or scientific hype concerning the effectiveness of mindfulness, it is recommended that future research seeks to: (i) consolidate and replicate research findings, (ii) assess the maintenance of outcomes over longer time periods, (iii) investigate potential adverse effects, and (iv) fully control for potential performance bias in mindfulness-based intervention studies. It is further recommended that future research seeks to investigate the Buddhist position that sustainable improvements to mental and spiritual health typically require consistent daily mindfulness practice over a period of many years (i.e., they do not arise after attending eight two-hour classes with some self-practice in between).

The purpose of this study was to conduct the first randomized controlled trial (RCT) to evaluate the effectiveness of a second-generation mindfulness-based intervention (SG-MBI) for treating fibromyalgia syndrome (FMS). Compared to first-generation mindfulness-based interventions, SG-MBIs are more acknowledging of the spiritual aspect of mindfulness.A RCT employing intent-to-treat analysis.Adults with FMS received an 8-week SG-MBI known as meditation awareness training (MAT; n = 74) or an active control intervention known as cognitive behaviour theory for groups (n = 74). Assessments were performed at pre-, post-, and 6-month follow-up phases.Meditation awareness training participants demonstrated significant and sustained improvements over control group participants in FMS symptomatology, pain perception, sleep quality, psychological distress, non-attachment (to self, symptoms, and environment), and civic engagement. A mediation analysis found that (1) civic engagement partially mediated treatment effects for all outcome variables, (2) non-attachment partially mediated treatment effects for psychological distress and sleep quality, and (3) non-attachment almost fully mediated treatment effects for FMS symptomatology and pain perception. Average daily time spent in meditation was found to be a significant predictor of changes in all outcome variables.Meditation awareness training may be a suitable treatment for adults with FMS and appears to ameliorate FMS symptomatology and pain perception by reducing attachment to self. Statement of contribution What is already known on this subject? Designing interventions to treat fibromyalgia syndrome (FMS) continues to be a challenge. There is growing interest into the applications of mindfulness-based interventions for treating FMS. Second-generation mindfulness-based interventions (SG-MBIs) are a key new direction in mindfulness research. What does this study add? Meditation awareness training - an SG-MBI - resulted in significant reductions in FMS symptomatology. SG-MBIs recognize the spiritual aspect of mindfulness and may have a role in the treatment of FMS.

Fibromyalgia syndrome (FMS) is a complex and poorly understood psychosomatic pain disorder. The illness has been the subject of controversy, both in terms of the alleged lack of interest and capability of the medical community to understand and support patients with FMS, and the burden that such individuals place upon economic and healthcare resources. Due to the lack of convincing data for the effectiveness of extant pharmacological and non-pharmacological FMS treatments, a recent direction in FMS research has been the empirical investigation of mindfulness and other meditation-based approaches. The present qualitative study explored whether following participation in a mindfulness-based intervention, patients with FMS report experiencing changes in (i) how they experience and relate to their illness and (ii) their attitudes towards societal participation, work and unemployment. Ten individuals with FMS were randomly selected from the intervention arm of a randomised controlled trial (RCT) evaluating the effectiveness of a mindfulness-based intervention known as Meditation Awareness Training (MAT) for the treatment of FMS. Transcripts of semi-structured interviews were analysed using Interpretative Phenomenological Analysis, a robust and rigorous qualitative methodology for analysing subjective experiences. Five super-ordinate themes emerged from the dataset: (i) reservations about participating, (ii) improvements in psychosomatic well-being, (iii) spiritual growth, (iv) awareness of impermanence and (v) increased sense of citizenship. MAT was experienced as both an acceptable and accessible intervention by individuals with FMS, and participants reported experiencing improvements in psychosocial functioning as well as an increased sense of societal responsibility. MAT appears to have utility for treating FMS and for changing the attitudes of some individuals with FMS towards community engagement and societal contribution.

Intense encounters with mortality - such as a diagnosis of a terminal illness or a sudden brush with mortality due to an accident or injury - can have positive transformational effects, leading to what positive psychology refers to as ‘flourishing.’ In particular, intense encounters with mortality may generate a heightened sense of appreciation for life, more authentic relationships and lifestyles, and an increased ability to be “mindful”, in the sense of becoming more focused upon the present, and more vividly aware of one’s surroundings. (This is termed ‘externally-oriented mindfulness’.).This can be seen as a form of ‘spontaneous mindfulness’ caused by a re-orienting of attention, away from the future and the past, and into the present. Examples of this shift are given, and other reasons for its emergence are suggested. The positive effects of encountering mortality are contrasted with the findings of Terror Management Theory. The intensity and directness of the individual’s encounter with mortality may be a significant factor in whether it has negative or positive effects. It is suggested that increasing our awareness of mortality - such as by making a conscious effort to contemplate death - can help us to gain some of the positive transformational effects of an intense encounter with mortality (or IEM)

Mindfulness involves regulating ruminative thought processes by focusing awareness on the present moment.1 The technique derives from Buddhist practice and has received substantial interest and uptake among the scientific and medical community, as well as the public more generally. Based on emerging empirical evidence, the UK’s Mental Health Foundation recently called for mindfulness to be made more readily available on the NHS.2 Although there is considerable interest in mindfulness, the rapidity at which it has been extracted from its traditional Buddhist setting has given rise to what has been termed the ‘mindfulness backlash’.3 This has emerged from a wider movement that views many mindfulness-based interventions (MBIs) as highly superficial representations of traditional Buddhist mindfulness teachings, and asserts that MBIs are teaching ‘McMindfulness’.2,3 Included within the criticisms levied at MBIs are claims that patients are being treated unethically due to being provided with …

Recent meta-analyses point towards the effectiveness of mindfulness-based interventions (MBIs) in the treatment of various psychopathologies, particularly anxiety and depression. However, there is a scarcity of research investigating whether mindfulness is an effective treatment for psychosis. This chapter assesses the state of the art of mindfulness applications for the treatment of psychosis and undertakes an analysis and review of both the quantitative and qualitative literature. Quantitative research findings indicate that MBIs lead to an increase in mindfulness competency and quality of life, as well as a reduction in negative symptoms. Meanwhile, qualitative studies indicate that MBIs are well-accepted by patients and play an important role in the way that they relate to and cope with their symptoms. However, despite these promising outcomes, there are several methodological limitations that suggest findings should be treated with caution. Furthermore, although there is currently no data to support an iatrogenic effect of the application of MBIs in psychosis, further empirical examination of this issue is required.

Until a few decades ago, there was limited public and scientific interest in the West concerning the properties, correlates and applications of mindfulness. However, mindfulness is now arguably one of the fastest growing areas of mental health research. The first part of this chapter summarises some of the key developments in mindfulness research and practice within mental health and addiction settings. The chapter continues by providing a chapter-by-chapter overview of the various themes and subjects explored in the current volume.