Mindfulness is Associated with Lower Anxiety and Depression in Adolescents Partly by Higher Emotional Intelligence

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Mindfulness is Associated with Lower Anxiety and Depression in Adolescents Partly by Higher Emotional Intelligence

 

By John M. de Castro, Ph.D.

 

“It is well-documented that mindfulness helps to relieve depression and anxiety in adults. A small but growing body of research shows that it may also improve adolescent resilience to stress through improved cognitive performance and emotional regulation. This is encouraging news for anyone concerned about the increasing rates of depressive symptoms and suicide rates among adolescents in the United States” – Malka Main

 

Adolescence is a time of mental, physical, social, and emotional growth. It is during this time that higher levels of thinking, sometimes called executive function, develops. But adolescence can be a difficult time, fraught with challenges. During this time the child transitions to young adulthood; including the development of intellectual, psychological, physical, and social abilities and characteristics. There are so many changes occurring during this time that the child can feel overwhelmed and unable to cope with all that is required. Indeed, up to a quarter of adolescents suffer from depression or anxiety disorders, and an even larger proportion struggle with subclinical symptoms.

 

Mindfulness training in adults has been shown to reduce anxiety and depression levels and improve emotional regulation. In addition, in adolescents it has been shown to improve emotion regulation and to benefit the psychological and emotional health. In today’s Research News article “Does Emotional Intelligence Mediate the Relation Between Mindfulness and Anxiety and Depression in Adolescents?” (See summary below or view the full text of the study at: https://www.frontiersin.org/articles/10.3389/fpsyg.2018.02463/full?utm_source=F-AAE&utm_medium=EMLF&utm_campaign=MRK_856297_69_Psycho_20181220_arts_A ), Foster and colleagues recruited 8th Grade students and had them complete an online questionnaire measuring mindfulness, anxiety, depression, and emotional intelligence, including subscales for emotional recognition and expression, understanding emotions, motions direct cognition, and emotional management and control. The data were then subjected to regression analysis.

 

They found that the higher the levels of mindfulness the higher the levels of emotional intelligence, overall and all subscales, and the lower the levels of anxiety and depression. They also found that the higher the levels of emotional intelligence, overall and all subscales, the higher the levels of mindfulness and the lower the levels of anxiety and depression. Performing a mediation analysis, they found that mindfulness was associated with lower levels of anxiety and depression directly and also indirectly by its association with emotional intelligence which in turn was associated with lower levels of anxiety and depression.

 

The study was correlational. So, no conclusions about causation can be reached. The results, however, suggest that adolescents are similar to adults in having clear relationships between mindfulness, emotional intelligence, and psychological health. Like adults, the adolescents’ levels of mindfulness and emotional intelligence are associated with lower levels of anxiety and depression. The results, though, also suggest that mindfulness’ association with anxiety and depression is partly by a direct association and partly indirectly through an association with emotional intelligence. This further highlights the fact that mindfulness is an important contributor to the development of an understanding of and ability to regulate emotions. It can’t be overemphasized how important this is for the adolescent in navigating the turbulent years of adolescence.

 

So, mindfulness is associated with lower anxiety and depression in adolescents partly by higher emotional intelligence.

 

“Anything that increases awareness helps with the struggle with depression, anxiety, and substance use. In terms of adolescents increasing awareness actually increases maturation—particularly if the practice is done in an environment leading to increased connection with others who understand your challenges.” – Michel Mennesson

 

CMCS – Center for Mindfulness and Contemplative Studies

 

This and other Contemplative Studies posts are also available on Google+ https://plus.google.com/106784388191201299496/posts and on Twitter @MindfulResearch

 

Study Summary

 

Foster B, Lomas J, Downey L and Stough C (2018) Does Emotional Intelligence Mediate the Relation Between Mindfulness and Anxiety and Depression in Adolescents? Front. Psychol. 9:2463. doi: 10.3389/fpsyg.2018.02463

 

High anxiety and depression are often observed in the Australian adolescent population, and if left untreated, can have long-term negative consequences impacting educational attainment and a range of important life outcomes. The utilization of mindfulness techniques has been associated with decreased anxiety and depression, but the underlying mechanisms for this is only beginning to be understood. Previous research with adult samples has suggested that the development of emotional intelligence (EI) may be one mechanism by which mindfulness confers its benefits on wellbeing. This study is the first to examine the relation between mindfulness, EI, anxiety, and depression in an adolescent population. It was hypothesized that EI would mediate the relationships between mindfulness and anxiety, as well as mindfulness and depression. The sample consisted of 108 adolescents from a public secondary school, aged between 13 and 15 years (Mage = 13.68, SDage = 0.56, 51 males and 57 females). Participants completed an online self-report questionnaire which measured dispositional mindfulness, EI, anxiety, and depression. The results indicated that one subscale of EI – Emotional Recognition and Expression (ERE) mediated the relation between mindfulness and anxiety, while two subscales of EI – ERE and Emotional Management and Control (EMC) mediated the relation between mindfulness and depression. Future research utilizing a mindfulness intervention should be conducted to examine whether the use of mindfulness increases EI and decreases anxiety and depression in adolescents.

https://www.frontiersin.org/articles/10.3389/fpsyg.2018.02463/full?utm_source=F-AAE&utm_medium=EMLF&utm_campaign=MRK_856297_69_Psycho_20181220_arts_A

 

Mindfulness is Associated with Different Brain Responses to Angry Faces

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Mindfulness is Associated with Different Brain Responses to Angry Faces

By John M. de Castro, Ph.D.

 

“Being mindful of anger means not suppressing, denying or avoiding it and also not acting out in harmful ways. Instead, connect with the direct experience of the anger, and then decide what action you want to take.” — Jessica Morey

 

Anger not only produces changes in our behavior and mood, it also produces changes in our physiology, including the brain. It activates the “fight or flight” system in the body, sympathetic nervous, and releases activating hormones. The net result is an increase in blood pressure, heart rate, respiration rate, sweating, especially the palms, feeling hot in the neck/face, shaking or trembling, and decreased heart rate variability. In addition, anger affects and is affected by the brain. These physical effects can be used to objectively measure anger responses. They are also stressful and if prolonged can be damaging to the individual’s health.

 

If we can control our anger, we will generally be a happier person. But, at times, it is very difficult to do so. Mindfulness and meditation can help. It has been shown to improve our ability to regulate our emotions including anger.  Mindfulness appears to improve our ability not to suppress our emotions, but to fully experience them and yet be better able to respond to them constructively and adaptively.

 

In today’s Research News article “Relationship of mindful awareness to neural processing of angry faces and impact of mindfulness training: A pilot investigation.” (See summary below or view the full text of the study at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5480240/ ), Lee and colleagues examine the relationship of mindfulness to the brain’s activity in response to angry stimuli.

 

They recruited right handed healthy adults. Ten of the 18 participants received an 8-week, once a week for 2.5 hours, program of Mindfulness-Based Stress Reduction (MBSR). ”It includes training in formal meditation practices like body scan, sitting meditation, walking meditation, and mindful movement, as well as informal practices to integrate mindfulness into everyday life.” Participants were asked to practice at home for 45 minutes a day for 6 days per week. The participants were measured before and after training for mindfulness and anger. They were also tested for their brain’s response to pictures of angry or neutral faces while simply indicating whether the face was male or female. While viewing the faces their brains were scanned with functional Magnetic Resonance Imaging (fMRI).

 

They found at baseline, before training, that in response to angry faces the higher the levels of mindfulness the lower the activation of the parietal lobe while the higher the level of anger the greater the activation of the middle frontal gyrus and bilateral angular gyrus. Hence, the participants’ brains responded to the angry faces differently than to the neutral faces and the level of response depended upon their baseline levels of mindfulness and anger. After MBSR training there was a significant increase in mindfulness but no significant change in the fMRI responses to the faces.

 

It is interesting that MBSR training did not change the neural responses to angry faces as it has been shown previously that MBSR training decreases anger in the participants and it would be assumed that changes in anger would be associated with changes in the brains activity in response to stimuli associated with anger. It may well be that viewing angry faces is totally different from actually being personally angry. Regardless, it is clear that mindfulness is associated with different brain responses to angry faces.

 

“Life is 10% what happens to us and 90% how we respond to it.” — Charles Swindoll

 

CMCS – Center for Mindfulness and Contemplative Studies

 

This and other Contemplative Studies posts are also available on Google+ https://plus.google.com/106784388191201299496/posts and on Twitter @MindfulResearch

 

Study Summary

 

Lee, A., Gansler, D. A., Zhang, N., Jerram, M. W., King, J. A., & Fulwiler, C. (2017). Relationship of mindful awareness to neural processing of angry faces and impact of mindfulness training: A pilot investigation. Psychiatry research. Neuroimaging, 264, 22-28.

 

Abstract

Mindfulness is paying attention, non-judgmentally, to experience in the moment. Mindfulness training reduces depression and anxiety and influences neural processes in midline self-referential and lateralized somatosensory and executive networks. Although mindfulness benefits emotion regulation, less is known about its relationship to anger and the corresponding neural correlates. This study examined the relationship of mindful awareness and brain hemodynamics of angry face processing, and the impact of mindfulness training. Eighteen healthy volunteers completed an angry face processing fMRI paradigm and measurement of mindfulness and anger traits. Ten of these participants were recruited from a Mindfulness-Based Stress Reduction (MBSR) class and also completed imaging and other assessments post-training. Self-reported mindful awareness increased after MBSR, but trait anger did not change. Baseline mindful awareness was negatively related to left inferior parietal lobule activation to angry faces; trait anger was positively related to right middle frontal gyrus and bilateral angular gyrus. No significant pre-post changes in angry face processing were found, but changes in trait mindful awareness and anger were associated with sub-threshold differences in paralimbic activation. These preliminary and hypothesis-generating findings, suggest the analysis of possible impact of mindfulness training on anger may begin with individual differences in angry face processing.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5480240/

 

Improve the Psychological Health of Mothers of Children With Fragile X Syndrome with Mindfulness

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Improve the Psychological Health of Mothers of Children With Fragile X Syndrome with Mindfulness

 

By John M. de Castro, Ph.D.

 

“the key to reducing caregiver burnout and compassion fatigue lies in what can be construed to some as the seemingly counter intuitive wisdom of mindfulness. Being mindful and engaging in radical self-care is proving to be one of the most effective ways to take care of your loved one while fortifying yourself.” – Audrey Meinertzhagen

 

Fragile X Syndrome is an incurable genetic disorder that involves the FMR1 gene on the X Chromosome. This gene is involved in promotion communications between neurons in the nervous system. This disorder affects about 200,000 children a year in the US and is characterized by trouble learning skills like sitting, crawling, or walking, problems with language and speech, hand-flapping and not making eye contact, temper tantrums, poor impulse control, anxiety, extreme sensitivity to light or sound, and hyperactivity and trouble paying attention. Some children with fragile X also have changes to their face and body that can include a large head, long, narrow face, large ears, a large forehead and chin, loose joints, and flat feet.

 

Needless to say, raising these children can be a challenge and place considerable stress on the caregivers. Caregiving exacts a tremendous toll on caregivers’ health and well-being. Caregiving has been associated with increased levels of depression and anxiety as well as higher use of psychoactive medications, poorer self-reported physical health, compromised immune function, and increased mortality. The challenges of caring for a child with Fragile X Syndrome requires that the individual be able to deal with stress, to regulate their own emotions, and to be sensitive and attentive. These skills are exactly those that are developed in mindfulness training. It improves the psychological and physiological responses to stress. It improves emotion regulation. And it improves the ability to maintain attention and focus in the face of high levels of distraction. So, it is not surprising that mindfulness improves caregiving and assists the caregiver in coping with the stress.

 

In today’s Research News article “Mindfulness and Acceptance as Potential Protective Factors for Mothers of Children With Fragile X Syndrome.” (See summary below or view the full text of the study at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC6232517/ ), Wheeler and colleagues administered an online survey to mothers of children with Fragile X Syndrome. They measured the severity of the child’s disability, perceived stress, mindfulness, mindful parenting, anxiety, depression, physical health, and psychological acceptance. They then performed a regression analysis to explore the relationships between these variables.

 

They found that overall the mothers were high in perceived stress and anxiety. The child’s symptoms took their toll as the greater the severity of the child’s disability the higher the levels of stress, anxiety, depression, and physical symptoms in the mothers. They also found that mindfulness and acceptance appeared to buffer these effects with high levels of mindfulness and acceptance associated with low levels of stress, anxiety, depression, and physical symptoms and high levels of mindful parenting associated with low levels of anxiety, depression, and physical symptoms. Importantly, acceptance attenuated the effect of the child’s disability the lower the levels of physical symptoms. Being mindful and accepting of the child’s condition and behavior were very highly associated with reduced maternal distress.

 

These results are interesting but they are correlational and causation cannot be determined. But they suggest that mindfulness, mindful parenting, and acceptance are important for dealing with the deleterious effects of caring for a child with Fragile X Syndrome. Previous research has shown that mindfulness can produce improvements in the caregiver’s psychological state. So, it is likely that there is a causal connection between mindfulness and the psychological state of caregivers for children with Fragile X Syndrome.

 

These results suggest that training in mindfulness, mindful parenting, and acceptance may be greatly beneficial for mothers caring for children with Fragile X Syndrome, reducing their distress and potentially improving their caregiving for the child. This is a difficult situation for the mothers and such help could be greatly beneficial.

 

So, improve the psychological health of mothers of children with Fragile X Syndrome with mindfulness.

 

“mindfulness practices could be helpful for these caregivers because they encourage a nonjudgmental interpretation of their child’s situation, and increased acceptance of their reality. Mindfulness practices also help people observe their thoughts and behaviors with less reactivity and judgment, which could enable caregivers to better respond to the emotional and physical difficulties they encounter.” – Emily Nauman

 

CMCS – Center for Mindfulness and Contemplative Studies

 

This and other Contemplative Studies posts are also available on Google+ https://plus.google.com/106784388191201299496/posts and on Twitter @MindfulResearch

 

Study Summary

 

Wheeler, A. C., Miller, S., Wylie, A., & Edwards, A. (2018). Mindfulness and Acceptance as Potential Protective Factors for Mothers of Children With Fragile X Syndrome. Frontiers in public health, 6, 316. doi:10.3389/fpubh.2018.00316

 

Abstract

Women with an FMR1 premutation may be at increased genetic risk for stress vulnerability. This increased vulnerability, when combined with stressful parenting that can result from raising children with fragile X syndrome (FXS), may result in negative physical and emotional outcomes. Mindfulness and acceptance have been found to be protective factors for parents of children with similar behavioral challenges, but these traits have not previously been explored among mothers with a child with FXS. This study explored the associations of child disability severity with maternal stress, anxiety, depression, and physical health symptoms in 155 biological mothers of children with FXS. Women completed an online survey using standardized measures of stress, mindfulness, and acceptance. General mindfulness, mindfulness in the parenting role, and general acceptance were explored as potential protective factors between the child disability severity and maternal outcomes. Trait mindfulness and acceptance were significant predictors of lower stress, anxiety, depression, and daily health symptoms, while mindful parenting was associated with lower stress, anxiety, and depression. Acceptance was found to attenuate the effects of child severity on maternal stress and depression. These findings suggest that interventions focused on improving mindfulness and acceptance may promote health and well-being for mothers of children with FXS and have important health implications for all individuals with an FMR1 premutation.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC6232517/

 

Mindfulness and Hypnosis are Very Different

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Mindfulness and Hypnosis are Very Different

 

By John M. de Castro, Ph.D.

 

“Mindfulness meditation has already achieved a level of credibility, popularity and acceptance by public and professional communities that the fields of hetero-hypnosis and self-hypnosis can currently only hope to aspire towards.” – Adam Eason

 

On the surface there would appear to be similarities between hypnosis and mindfulness practice. Each involves focused attention, harness concentration, and induce relaxation. The two procedures have been used for the same problems, pain, stress, anxiety, and depression. It is possible, then, that hypnosis and mindfulness share similar mechanisms and effects. Unfortunately, there have not been direct comparisons. In addition, little is known about the relationship between individuals’ hypnotizability, the ease with which they enter into a hypnotic state, and their mindfulness. If there is great overlap between the two practices, then it would be expected that hypnotizability and mindfulness would be highly related.

 

In today’s Research News article “The Association Between Mindfulness and Hypnotizability: Clinical and Theoretical Implications.” (See summary below or view the full text of the study at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC6263151/ ), Grover and colleagues examined the relationship between hypnotizability and mindfulness. They recruited military veterans with chronic pain conditions and asked them to complete paper and pencil measures of mindfulness, hypnotizability, and pain. Regression analysis was then performed to ascertain the relationships between the variables.

 

They found that the relationships between hypnotizability and mindfulness, including the 5 facets of mindfulness were very weak. Only in the cases of the observe and non-reacting facets of mindfulness were there very small, albeit significant, negative relationships with hypnotizability, such that the higher the levels of these two mindfulness facets the lower the levels of hypnotizability.

 

The study is correlational, so no conclusions regarding causation are warranted. In addition, the sample of military veterans with chronic pain conditions is not representative of the general population. So, it is unknown if similar results would be found in other groups. Nevertheless, the results are clear that in this sample there are little, if any, relationships between hypnotizability and mindfulness. This suggests that the two are unrelated. As such, they probably do not share similar mechanisms. This further suggests that since they are unrelated, they may supplement each others’ benefits. Future research will be necessary to test this notion.

 

So, it appears that mindfulness and hypnosis are very different.

 

“Mindfulness and Hypnosis? They are different — and they are not.” – Rick Miller

 

CMCS – Center for Mindfulness and Contemplative Studies

 

This and other Contemplative Studies posts also available on Google+ https://plus.google.com/106784388191201299496/posts and on Twitter @MindfulResearch

 

Study Summary

 

Grover, M. P., Jensen, M. P., Patterson, D. R., Gertz, K. J., & Day, M. A. (2018). The Association Between Mindfulness and Hypnotizability: Clinical and Theoretical Implications. The American journal of clinical hypnosis, 61(1), 4-17.

 

Abstract

Mindfulness-based interventions and hypnosis are efficacious treatments for addressing a large number of psychological and physical conditions, including chronic pain. However, there continues to be debate surrounding the relative uniqueness of the theorized mechanisms of these treatments – reflected by measures of mindfulness facets and hypnotizability – with some concern that there may be so much overlap as to make the mechanism constructs (and therefore the respective interventions) redundant. Given these considerations, the primary aim of the current study was to examine the degree of unique versus shared variance between two common measures of mindfulness facets and hypnotizability: the Five Facet Mindfulness Questionnaire (FFMQ) and the Stanford Hypnotic Clinical Scale (SHCS). A cross-sectional survey was conducted with a sample of N=154 Veterans with heterogeneous chronic pain conditions. Bivariate Pearson correlations were used to examine the associations between the target scales. Results showed that the correlations between the FFMQ scales and SHCS total score were uniformly weak, although significant negative correlations were found between mindfulness facets of observe and non-react with hypnotizability (ps < .05). Thus, not only are the mindfulness and hypnotizability constructs unique, but when significantly associated, hypnotic suggestibility corresponds with a tendency to be less mindful. These findings have important implications for future research aimed towards matching patients to the treatment most likely to be of benefit, and suggest that matching patients on the basis of these theoretically derived “unique” moderators may hold potential.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC6263151/

 

Breath Counting May Be an Objective Measure of Mindfulness

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Breath Counting May Be an Objective Measure of Mindfulness

 

By John M. de Castro, Ph.D.

 

“As its name implies, the ‘Mindfulness of Breathing’ uses the breath as an object of concentration. By focusing on the breath you become aware of the mind’s tendency to jump from one thing to another. The simple discipline of concentration brings us back to the present moment and all the richness of experience that it contains. It is a way to develop mindfulness, the faculty of alert and sensitive awareness.” – The Buddhist Centre

 

Mindfulness training has been shown to improve health and well-being. It has also been found to be effective for a large array of medical and psychiatric conditions, either stand-alone or in combination with more traditional therapies. As a result, mindfulness training has been called the third wave of therapies. One problem with understanding mindfulness effects is that there are, a wide variety of methods to measure mindfulness most of which involve subjective answers to questions from the practitioner. There is a need for more objective measures.

 

Focused attention meditation is a mindfulness training technique that involves paying attention to a single meditation object, frequently the breath, counting each in breath and each out breath. This breath following meditation practice is easy to observe and quantify with a breath counting test and may serve as an objective measure of the development of mindfulness.

 

In today’s Research News article “Towards an Objective Measure of Mindfulness: Replicating and Extending the Features of the Breath-Counting Task.” (See summary below or view the full text of the study at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC6153891/  ), Wong and colleagues recruited college students and had them complete a 20-minute breath counting task, a 20-minute vigilance task, and mindfulness, cognitive failures, and mind wandering questionnaires. On a second occasion the participants completed a second 20-minute breath counting task. In the breath counting task the participants pushed a button after each breath while their actual breathing was measured.

 

They found that 72% of the breaths were accurately counted but participants were significantly poorer during the second 10 minutes of the task than the first 10 minutes. The results of the first breath counting task were highly correlated with the results of the second, suggesting high reliability of measurement with the task. They also found that the higher the breath counting accuracy, the higher was the accuracy and the fewer the errors in the vigilance (attentional) task and the fewer the cognitive failures reported in everyday life. Finally, there was a trend toward higher breath counting accuracy being associated with higher subjective mindfulness.

 

These results suggest that the breath counting task may be a useful objective measure of mindfulness that has high reliability. It correlates with sustained attentional ability (vigilance) and also with subjective mindfulness. Further research is needed to determine if this is a better measure of mindfulness for use in research and therapeutic interventions. One potential way to look at this is to see if breath counting accuracy increases after mindfulness training and better predicts other outcomes of mindfulness practice.

 

So, breath counting may be an objective measure of mindfulness.

 

“Breath-counting meditation builds on controlled breathing techniques and exercises and can alleviate stress. Breath-counting meditation is one of the most basic and commonly used forms of meditation.” – Alan Elkin

 

CMCS – Center for Mindfulness and Contemplative Studies

 

This and other Contemplative Studies posts are also available on Google+ https://plus.google.com/106784388191201299496/posts and on Twitter @MindfulResearch

 

Study Summary

 

F Wong, K., A A Massar, S., Chee, M., & Lim, J. (2018). Towards an Objective Measure of Mindfulness: Replicating and Extending the Features of the Breath-Counting Task. Mindfulness, 9(5), 1402-1410.

 

Abstract

Despite calls for objective measures of mindfulness to be adopted in the field, such practices have not yet become established. Recently, a breath-counting task (BCT) was proposed as a reliable and valid candidate for such an instrument. In this study, we show that the psychometric properties of the BCT are reproducible in a sample of 127 Asian undergraduates. Specifically, accuracy on the BCT was associated with everyday lapses and sustained attention, and weakly associated with subjectively measured mindfulness. BCT metrics also showed good test-retest reliability. Extending the use of the paradigm, we further found that two different types of task errors—miscounts and resets—were correlated with different aspects of cognition. Miscounts, or errors made without awareness, were associated with attentional lapses, whereas resets, or self-caught errors, were associated with mind-wandering. The BCT may be a suitable candidate for the standardized measurement of mindfulness that could be used in addition to mindfulness questionnaires.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC6153891/

 

Improve the Effect of the Match of Leader Follower Optimism with Mindfulness

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Improve the Effect of the Match of Leader Follower Optimism with Mindfulness

 

By John M. de Castro, Ph.D.

 

“Mindful leadership can alter the tone of the work environment in subtle and overt ways, making it a potential agent of positive change in organizations.” – Erika Garms

 

Most organizations are hierarchical. Groups of individuals are directed by a leader and groups of leaders are directed by another leader, etc. The leader sets the goals and strategy and directs the followers in the pursuit of these goals. In order for the leader to be effective the followers must execute his/her directives. This is best accomplished when the leader and follower both believe in the strategy.  Little is known, however regarding the factors that influence the sharing of optimism that the strategy will be effective.

 

Mindfulness has been shown to influence the mental health of workers and improve their work engagement and satisfaction with work as well as preventing the burnout of leaders. It is possible that one of the effects of mindfulness that mediates its influence on work engagement is by working to align the strategic optimism of the leader and followers.

 

In today’s Research News article “) Mindfulness – The Missing Link in the Relationship Between Leader–Follower Strategic Optimism (Mis)match and Work Engagement.” (See summary below or view the full text of the study at: https://www.frontiersin.org/articles/10.3389/fpsyg.2018.02444/full?utm_source=F-AAE&utm_medium=EMLF&utm_campaign=MRK_847629_69_Psycho_20181211_arts_A ), Bunjak and colleagues recruited adult full-time employees online and had them complete an online questionnaire. They measured strategic optimism of leaders with questions like “He/she goes into these situations expecting the worst, even though he/she knows he/she will probably do OK” and followers with questions like “I go into these situations expecting the worst, even though I know I will probably do OK.” They also measured mindfulness, how long the leader and follower worked together, and work engagement.

 

They found that the higher the level of the followers’ mindfulness the greater was their level of work engagement and the lower the levels of strategic optimism both by the leader and the follower. Hence mindfulness appears to be associated with better engagement in work but less optimism that the strategies employed will work. Additionally, they measured the degree to which the leaders’ and the followers’ strategic optimism matched; either both high or both low. They found that the greater the match of the leaders’ and the followers’ strategic optimism the greater the work engagement and that this effect was mediated by mindfulness. In addition, they found that when there was a match in strategic optimism it was associated with higher mindfulness levels which, in turn, was associated with greater work engagement.

 

These are interesting results but they are correlational, so no conclusions about causation are warranted. But, nevertheless, they suggest that the more the leaders and the followers are on the same page regarding the probable success of the strategy the more they’re engaged on working on the project and this appear to be mediated by mindfulness. It is also interesting that with high degrees of mindfulness there is less optimism about the success of the work strategy. This may suggest that the more accurate and perceptive the individual is of the realities of the situation the less they believe in the eventual success of the projects goal. Mindfulness may simply make them more realistic. But that realism also is associated with greater engagement in the work itself. Mindfulness itself may make for greater engagement in the present moment activities, work engagement.

 

So, improve the effect of the match of leader follower optimism with mindfulness.

 

“Large companies, such as Google, Aetna and General Mills, have been implementing large-scale mindfulness programs over the past few years. Thousands of employees have gone through their programs with data now showing that there is a definite impact on leadership skills by practicing mindfulness, such as: Increase in productivity, Increase in decision-making, Increase in listening, and Reduction in stress levels.” Monica Thakrar

 

CMCS – Center for Mindfulness and Contemplative Studies

 

This and other Contemplative Studies posts are also available on Google+ https://plus.google.com/106784388191201299496/posts and on Twitter @MindfulResearch

 

Study Summary

 

Bunjak A and Černe M (2018) Mindfulness – The Missing Link in the Relationship Between Leader–Follower Strategic Optimism (Mis)match and Work Engagement. Front. Psychol.9:2444. doi: 10.3389/fpsyg.2018.02444

 

Assuming a followership perspective and building on implicit leadership theory, this study examines the mediating role of followers’ mindfulness in the relationship between leader–follower strategic optimism (mis)match and work engagement. Specifically, we propose that a discrepancy between the respective levels of leaders’ and followers’ strategic optimism correlates with low levels of mindfulness and work engagement. A field study of 291 working professionals, using polynomial regression and response surface analysis, supports the (mis)match hypotheses. The results demonstrate that followers’ mindfulness mediates the relationship between leaders’ and followers’ matching levels of strategic optimism (whether at high-high and low-low leader-follower strategic optimism conditions) and work engagement. These findings have important implications for training and the extent to which interventions based on personal resources, such as strategic optimism and therefore mindfulness, foster higher work engagement.

https://www.frontiersin.org/articles/10.3389/fpsyg.2018.02444/full?utm_source=F-AAE&utm_medium=EMLF&utm_campaign=MRK_847629_69_Psycho_20181211_arts_A

 

Psychedelic Drugs Produce Mystical Spiritual Experiences

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Psychedelic Drugs Produce Mystical Spiritual Experiences

 

By John M. de Castro, Ph.D.

 

“Mystical experiences can be deeply transforming and powerful tools of spiritual evolution. Traditionally considered to be restricted to religious-based epiphanies and available only to a small few who were deserving enough to be addressed by their god or gods, in these times of mass awakening, they are but a wholesome, intentional psychedelic experience away.” – Xavier Francuski

 

Psychedelic substances such as peyote, mescaline, LSD, Bufotoxin, ayahuasca and psilocybin have been used almost since the beginning of recorded history to alter consciousness and produce spiritually meaningful experiences. Psychedelics produce effects that are similar to those that are reported in spiritual awakenings. They report a loss of the personal self, a decentering. They experience what they used to refer to as the self as just a part of an integrated whole. They report feeling interconnected with everything else in a sense of oneness with all things. They experience a feeling of timelessness where time seems to stop and everything is taking place in a single present moment. They experience ineffability, being unable to express in words what they are experiencing and as a result sometimes producing paradoxical statements. And they experience a positive mood, with renewed energy and enthusiasm.

 

It is easy to see why people find these experiences so pleasant and eye opening. They often report that the experiences changed them forever. Even though the effects of psychedelic substances have been experienced and reported on for centuries, only very recently have these effects come under rigorous scientific scrutiny.

 

In today’s Research News article “Intensity of Mystical Experiences Occasioned by 5-MeO-DMT and Comparison With a Prior Psilocybin Study.” (See summary below or view the full text of the study at: https://www.frontiersin.org/articles/10.3389/fpsyg.2018.02459/full?utm_source=F-AAE&utm_medium=EMLF&utm_campaign=MRK_847629_69_Psycho_20181211_arts_A ), Barsuglia and colleagues compare the investigate the ability of Bufotoxin (5-MeO-DMT) to produce spiritual experiences. They recruited participants in a psychospiritual retreat in Baha Mexico. The participants were administered 50 mg of vaporized bufotoxin, estimated to contain 5–7 mg of 5-MeO-DMT “The bufotoxin was obtained from wild toads in the Sonoran Desert, Mexico.” Four to six hours after the experience they were administered a questionnaire on mystical experiences.

 

They found that the 5-MeO-DMT produced mystical experience equivalent to those produced by high, but not moderate or low, doses of Psilocybin including unitive experiences, noetic quality, and sacredness, positive mood, transcendence of time/space, and ineffability. Hence, Bufotoxin containing 5-MeO-DMT appears to have the same psychospiritual benefits as Psilocybin but at lower doses. It also appears to have very low addictive qualities, suggesting that it may be an excellent agent when therapy with psychedelic substances is called for.

 

The use of psychedelic substances is extremely controversial and for the most part illegal. But the present findings suggest that at least under controlled circumstances, they may have positive effects on the individual and their spirituality. It is interesting that these substances produce experiences that are very similar to those reported in awakening (enlightenment) experiences. This raises the possibility that these experiences are triggered by changes produced in the brain’s chemistry induced by spiritual practices. Much more research is needed to examine this speculation.

 

“It is fairly common for people who were initially skeptical of religions and spirituality prior to working with psychedelics to report that psychedelic experiences have increased their openness toward spirituality, sometimes even leading them to a specific spiritual path or religion.” – David Wilder

 

CMCS – Center for Mindfulness and Contemplative Studies

 

This and other Contemplative Studies posts are also available on Google+ https://plus.google.com/106784388191201299496/posts and on Twitter @MindfulResearch

 

Study Summary

 

Barsuglia J, Davis AK, Palmer R, Lancelotta R, Windham-Herman A-M, Peterson K, Polanco M, Grant R and Griffiths RR (2018) Intensity of Mystical Experiences Occasioned by 5-MeO-DMT and Comparison With a Prior Psilocybin Study. Front. Psychol. 9:2459. doi: 10.3389/fpsyg.2018.02459

 

5-MeO-DMT is a psychoactive substance found in high concentrations in the bufotoxin of the Colorado River Toad (Bufo alvarius). Emerging evidence suggests that vaporized 5-MeO-DMT may occasion mystical experiences of comparable intensity to those occasioned by more widely studied psychedelics such as psilocybin, but no empirical study has tested this hypothesis. Data was obtained from 20 individuals (Mage = 38.9, ± 10.7; male = 55%, Caucasian = 85%) who were administered 5-MeO-DMT as part of a psychospiritual retreat program in Mexico. All participants received 50 mg of inhaled vaporized toad bufotoxin which contains 5-MeO-DMT and completed the Mystical Experience Questionnaire (MEQ30) approximately 4–6 h after their session. Administration of 5-MeO-DMT occasioned strong mystical experiences (MEQ30 Overall Mintensity = 4.17, ± 0.64, range 0–5) and the majority (n = 15, 75%) had “a complete mystical experience” (≥60% on all MEQ30 subscales). Compared to a prior laboratory-based psilocybin study, there were no differences in the intensity of mystical effects between 5-MeO-DMT and a high dose (30 mg/70 kg) of psilocybin, but the intensity of mystical effects was significantly higher in the 5-MeO-DMT sample compared to moderate/high dose (20 mg/70 kg) of psilocybin (MEQ30 Total Score: p = 0.02, d = 0.81). Administration of vaporized 5-MeO-DMT reliably occasioned complete mystical experiences in 75% of individuals and was similar in intensity to high dose psilocybin administered in a laboratory setting. The short duration of action may be advantageous for clinical interventions and for studying mystical-type experiences.

https://www.frontiersin.org/articles/10.3389/fpsyg.2018.02459/full?utm_source=F-AAE&utm_medium=EMLF&utm_campaign=MRK_847629_69_Psycho_20181211_arts_A

 

Improve Glaucoma with Meditation

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Improve Glaucoma with Meditation

 

By John M. de Castro, Ph.D.

 

“a relaxation program with meditation can lower IOP (intraocular pressure) in glaucoma patients and improve their quality of life by lowering stress hormones like cortisol.” – Tanuj Dada

 

Glaucoma is a disease of the eye that is the leading cause of blindness in people over 60 years of age, although it can occur at younger ages. It affects over 65 million people worldwide and over 3 million Americans. It involves an abnormally high pressure in the eye that if untreated produces permanent damage to the retina and the optic nerve. It often occurs without other symptoms and can only be detected with measurement of intraocular pressure. Treatments are designed to prevent further damage by lowering intraocular pressure and may involve eyedrops, drugs, laser treatment or surgery. “These therapies are costly and have ocular and systemic side effects that can adversely affect the health-related quality of life of glaucoma patients.”

 

Mindfulness training is known to be able to lower blood pressure. So, it is possible that meditation practice may be useful in the treatment of glaucoma. In today’s Research News article “Mindfulness Meditation Reduces Intraocular Pressure, Lowers Stress Biomarkers and Modulates Gene Expression in Glaucoma: A Randomized Controlled Trial.” (See summary below or view the full text of the study at: https://eyewire.news/articles/study-meditation-an-effective-therapy-to-reduce-eye-pressure-in-primary-open-angle-glaucoma/), Dada and colleagues recruited patients with open-angle Glaucoma who were being treated with prescription eye drops and randomly assigned them to either receive a 3 week, once a day for 60 minutes, program of meditation and yogic breathing exercises or to a wait-list control condition. They were measured before and after treatment for intraocular pressure, quality of life, stress-related serum biomarkers [cortisol, β-endorphins, IL6, TNF-α, brain-derived neurotrophic factor, reactive oxygen species, total antioxidant capacity], and whole genome expression.

 

They found that in comparison to baseline and the wait-list control that the Glaucoma patients who meditated had significantly lower intraocular pressure and stress-related serum biomarkers and significantly improved quality of life.  Additionally, meditation significantly reduced the levels of the stress hormone, cortisol levels and increased the levels of beta-endorphins and brain-derived neurotrophic factors and reduced the levels of the pro-inflammatory markers, interleukins. In addition, the greater the decrease in intraocular pressure the greater the improvements in quality of life and the stress-related serum biomarkers. These changes correlated well with gene expression profiling.

 

These are exciting results that suggest that meditation may be a safe and effective treatment for Glaucoma. The reduction in intraocular pressure may reduce further damage to the optic nerve and help to preserve the remaining vision of the patients. Further the reduction in stress hormones and inflammation suggests an overall improvement in the patient’s health.

 

Meditation appears to produce these benefits by reducing the physiological responses to stress. This makes sense as stress has been shown to be highly related to the development of Glaucoma and mindfulness practices are well known to reduce the physiological and psychological responses to stress. The authors speculate that the relaxation produced by meditation and yogic breathing exercises is responsible for the benefits. Regardless of the mechanism, the findings indicate that meditation practice may be a treatment to slow further visual degeneration and improve the lives of Glaucoma sufferers,

 

So, improve glaucoma with meditation.

 

“When scientists asked 45 glaucoma patients to try mindfulness meditation for an hour a day for three weeks they discovered that the pressure in their eyes lowered by 25 per cent  compared to patients who stuck to eye drops.” Sarah Knapton

 

CMCS – Center for Mindfulness and Contemplative Studies

 

This and other Contemplative Studies posts are also available on Google+ https://plus.google.com/106784388191201299496/posts and on Twitter @MindfulResearch

 

Study Summary

 

Dada, Tanuj, Mittal, Deepti, Mohanty, Kuldeep, Faiq, Muneeb A., Bhat, Muzaffer A., Yadav, Raj K., Sihota, Ramanjit, Sidhu, Talvir, Velpandian, Thirumurthy, Kalaivani, Mani, Pandey, Ravindra M., Gao, Ying, Sabel, Bernhard A., Dada, Rima. Mindfulness Meditation Reduces Intraocular Pressure, Lowers Stress Biomarkers and Modulates Gene Expression in Glaucoma: A Randomized Controlled Trial. Journal of Glaucoma: December 2018 – Volume 27 – Issue 12 – p 1061–1067. doi: 10.1097/IJG.0000000000001088

 

Background: Reducing intraocular pressure (IOP) in primary open-angle glaucoma (POAG) is currently the only approach to prevent further optic nerve head damage. However, other mechanisms such as ischemia, oxidative stress, glutamate excitotoxicity, neurotrophin loss, inflammation/glial activation, and vascular dysregulation are not addressed. Because stress is a key risk factor affecting these mechanisms, we evaluated whether mindfulness-based stress reduction can lower IOP and normalize typical stress biomarkers.

Materials and Methods: In a prospective, randomized trial 90 POAG patients (180 eyes; age above 45 y) were assigned to a waitlist control or mindfulness meditation group which practiced daily for 21 days. We measured IOP (primary endpoint), quality of life (QOL), stress-related serum biomarkers [cortisol, β-endorphins, IL6, TNF-α, brain-derived neurotrophic factor (BDNF), reactive oxygen species (ROS), total antioxidant capacity (TAC)], and whole genome expression.

Results: Between-group comparisons revealed significantly lowered IOP in meditators (OD: 18.8 to 12.7, OS 19.0 to 13.1 mm Hg) which correlated with significantly lowered stress-biomarker levels including cortisol (497.3 to 392.3 ng/mL), IL6 (2.8 to 1.5 ng/mL), TNF-α (57.1 to 45.4 pg/mL), ROS (1625 to 987 RLU/min/104 neutrophils), and elevated β-endorphins (38.4 to 52.7 pg/mL), BDNF (56.1 to 83.9 ng/mL), and TAC (5.9 to 9.3) (all P<0.001). These changes correlated well with gene expression profiling. Meditators improved in QOL (P<0.05).

Conclusions: A short course of mindfulness-based stress reduction by meditation in POAG, reduces IOP, improves QOL, normalizes stress biomarkers, and positively modifies gene expression. Mindfulness meditation can be recommended as adjunctive therapy for POAG.

https://eyewire.news/articles/study-meditation-an-effective-therapy-to-reduce-eye-pressure-in-primary-open-angle-glaucoma/

 

Improve Type 2 Diabetes with Yoga Practice

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Improve Type 2 Diabetes with Yoga Practice

 

By John M. de Castro, Ph.D.

 

“Yoga can do more than just relax your body in mind — especially if you’re living with diabetes. Certain poses may help lower blood pressure and blood sugar levels while also improving circulation, leading many experts to recommend yoga for diabetes management.” – HealthLine

 

Diabetes is a major health issue. It is estimated that 30 million people in the United States and nearly 600 million people worldwide have diabetes and the numbers are growing. Type II Diabetes results from a resistance of tissues, especially fat tissues, to the ability of insulin to promote the uptake of glucose from the blood. As a result, blood sugar levels rise producing hyperglycemia. Diabetes is heavily associated with other diseases such as cardiovascular disease, heart attacks, stroke, blindness, kidney disease, and circulatory problems leading to amputations. As a result, diabetes doubles the risk of death of any cause compared to individuals of the same age without diabetes.

 

Type 2 diabetes is a common and increasingly prevalent illness that is largely preventable. One of the reasons for the increasing incidence of Type 2 Diabetes is its association with overweight and obesity which is becoming epidemic in the industrialized world. A leading cause of this is a sedentary life style. Unlike Type I Diabetes, Type II does not require insulin injections. Instead, the treatment and prevention of Type 2 Diabetes focuses on diet, exercise, and weight control. Recently, mindfulness practices have been shown to be helpful in managing diabetes. A mindfulness practice that combines mindfulness with exercise is yoga and it has been shown to be helpful in the treatment of Type II Diabetes.

 

In today’s Research News article “Therapeutic Role of Yoga in Type 2 Diabetes.” (See summary below or view the full text of the study at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC6145966/ ), Raveendran and colleagues review and summarize the published research studies of the effectiveness of yoga practice for the treatment of Type 2 diabetes. They report that the research suggests that yoga practice produces beneficial changes in the behavior, psychology, and physiology of patients with Type 2 diabetes.

 

People with Type 2 diabetes who practice yoga have been shown to improve their diets, engage in greater levels of exercise, and develop greater tolerance for exercise. This is important as improved diet and greater exercise have been shown to improve Type 2 diabetes. The practitioners also feel better psychologically, with improved mood, greater quality of life and reduced perceived stress levels.

 

On the physiological level people with Type 2 diabetes who practice yoga show reductions in body weight which is important for reducing insulin resistance. They have improved cardiovascular function, including reduced heart rate and blood pressure and improved blood fat profiles. Yoga practice with diabetes has also been shown to strengthen the immune system, reduce stress hormones, and reduce the inflammatory response. Practitioners also show autonomic nervous system changes including increased parasympathetic and reduce sympathetic activity, producing enhanced physiological relaxation. Finally, yoga practice has been shown to increase insulin secretion and reduce insulin resistance.

 

The studies, though, are often of weak research design either lacking in a control condition or not having an active control condition for appropriate comparison and with weak statistical analysis. The studies are often of short duration without follow-up measures to verify the longevity of the benefits. There are also present uncontrolled confounding factors such as selection bias, subject expectancy effects, and experimenter bias effects. Hence, the research is encouraging, but not definitive that yoga practice is greatly beneficial for the treatment of Type 2 Diabetes. More and better research is needed.

 

So, improve Type 2 Diabetes with yoga practice.

 

“I recommend yoga primarily for stress management. Stress elevates blood sugar, which can lead to more diabetes complications. Yoga helps us center ourselves, and centering calms us and can help keep blood sugar levels balanced.” – Janet Zappe

 

CMCS – Center for Mindfulness and Contemplative Studies

 

This and other Contemplative Studies posts are also available on Google+ https://plus.google.com/106784388191201299496/posts and on Twitter @MindfulResearch

 

Study Summary

Raveendran, A. V., Deshpandae, A., & Joshi, S. R. (2018). Therapeutic Role of Yoga in Type 2 Diabetes. Endocrinology and metabolism (Seoul, Korea), 33(3), 307-317.

 

Abstract

Yoga originated in India more than 5,000 years ago and is a means of balancing and harmonizing the body, mind, and emotions. Yoga practice is useful in the management of various lifestyle diseases, including type 2 diabetes. Psycho-neuro-endocrine and immune mechanisms are involved in the beneficial effects of yoga on diabetes. Incorporation of yoga practice in daily life helps to attain glycaemic control and reduces the risk of complications in people with diabetes. In this review, we briefly describe the role of various yoga practices in the management of diabetes based on evidence from various clinical studies.

 

CONCLUSIONS

Yoga therapy is relevant for wellness, as well as for illness. The latest scientific evidence suggests the potential role of yoga-based lifestyle modifications in the management of type 2 diabetes and its associated risk factors. It is suggested that psychoneuro-endocrine and immune mechanisms have holistic effects in diabetes control. Parasympathetic activation and the associated anti-stress mechanisms improve patients’ overall metabolic and psychological profiles, increase insulin sensitivity, and improve glucose tolerance and lipid metabolism. Yoga practices such as cleansing processes, asanas, pranayama, mudras, bandha, meditation, mindfulness, and relaxation are known to reduce blood glucose levels and to help in the management of comorbid disease conditions associated with type 2 diabetes mellitus, resulting in significant positive clinical outcomes.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC6145966/

 

Relieve Burnout in Practicing Psychologists with Mindful Self-Compassion Training

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Relieve Burnout in Practicing Psychologists with Mindful Self-Compassion Training

 

By John M. de Castro, Ph.D.

 

“Mindfulness interventions in the workplace target workplace functioning: reducing stress and improving decision-making, productivity, resilience, interpersonal communication, organizational relationships, perspective-taking, and self-care,”– M. Janssen

 

Stress is epidemic in the western workplace with almost two thirds of workers reporting high levels of stress at work. In high stress occupations, like healthcare, burnout is all too prevalent. Burnout is the fatigue, cynicism, emotional exhaustion, sleep disruption, and professional inefficacy that comes with work-related stress. It is estimated that over 45% of healthcare workers experience burnout. Currently, over a third of healthcare workers report that they are looking for a new job. It not only affects the healthcare providers personally, but also the patients, as it produces a loss of empathy and compassion. Burnout, in fact, it is a threat to the entire healthcare system as it contributes to the shortage of doctors and nurses.

 

Preventing burnout has to be a priority. Unfortunately, it is beyond the ability of the individual to change the environment to reduce stress and prevent burnout, so it is important that methods be found to reduce the individual’s responses to stress; to make the individual more resilient when high levels of stress occur. Contemplative practices have been shown to reduce the psychological and physiological responses to stress. Indeed, mindfulness has been shown to be helpful in treating and preventing burnout, increasing resilience, and improving sleep. Mindfulness is also known to improve self-compassion, understanding one’s own suffering. It is possible that this may be a key to understanding mindfulness’ effects on burnout.

 

In today’s Research News article “Mindful Self-Compassion Training Reduces Stress and Burnout Symptoms Among Practicing Psychologists: A Randomized Controlled Trial of a Brief Web-Based Intervention.” (See summary below or view the full text of the study at: https://www.frontiersin.org/articles/10.3389/fpsyg.2018.02340/full?utm_source=F-AAE&utm_medium=EMLF&utm_campaign=MRK_847629_69_Psycho_20181211_arts_A ), Eriksson and colleagues recruited practicing psychologists and randomly assigned them a wait list control condition or to receive mindful self-compassion training online for 6 weeks of 15 minute per day for 6 days per week. The program consisted of mindfulness exercises and compassion-focused exercises with 6 components, “(1) Kind attention, (2) Kind awareness, (3) Loving kindness with oneself and others, (4) Self-compassion—part 1, (5) Self-compassion—part 2, (6) Compassion with others and Quiet Practice.” The participants were measured before and after training for mindfulness, self-compassion, perceived stress, and burnout.

 

They found that compared to baseline and the wait-list control group, the group receiving mindful self-compassion training had significantly higher mindfulness and self-compassion and significantly lower self-coldness, perceived stress and burnout symptoms including fatigue, weariness, tension, and listlessness. They also found that the greater the change in self-compassion the greater the reduction in perceived stress and burnout. This suggests that improvements in self-compassion are an important consequence of mindfulness training in reducing burnout.

 

The fact that the program was delivered online and only involved 15 minutes per day is important for the engagement of busy professionals. This resulted in about 4 out of 5 psychologists successfully completing the program. Importantly, the observed sizes of the effects of the training were comparable to those seen in studies employing face-to-face training. Hence, offering the program online appeared to have the major advantages of convenience and wide availability without reducing effectiveness.

 

These results suggest that mindful self-compassion training delivered online is effective in reducing the symptoms of burnout in practicing psychologists. This should not only relieve the suffering of the psychologists but also make them more effective in relieving the suffering of their clients.

 

So, relieve burnout in practicing psychologists with mindful self-compassion training.

 

“Self-compassion enhances our careers by increasing our motivation,16 encouraging us to take risks without fear of failure, to persist despite obstacles; it fosters personal growth, and even reduces medical errors.” – Laurie Keefer

 

CMCS – Center for Mindfulness and Contemplative Studies

 

This and other Contemplative Studies posts are also available on Google+ https://plus.google.com/106784388191201299496/posts and on Twitter @MindfulResearch

 

Study Summary

 

Eriksson T, Germundsjö L, Åström E and Rönnlund M (2018) Mindful Self-Compassion Training Reduces Stress and Burnout Symptoms Among Practicing Psychologists: A Randomized Controlled Trial of a Brief Web-Based Intervention. Front. Psychol. 9:2340. doi: 10.3389/fpsyg.2018.02340

 

Objective: The aims of this study were (a) to examine the effects of a 6 weeks web-based mindful self-compassion program on stress and burnout symptoms in a group of practicing psychologists, and (b) to examine relationships between changes in self-compassion and self-coldness and changes in stress and burnout symptoms.

Method: In a randomized controlled trial, 101 practicing psychologists were assigned to a training group (n = 51) or a wait-list control group (n = 49). The training encompassed 15 min exercises per day, 6 days a week, for 6 weeks. The participants completed the Self-Compassion Scale (SCS), the Five Facets of Mindfulness Questionnaire (FFMQ), the Perceived Stress Scale (PSS), and the Shirom Melamed Burnout Questionnaire (SMBQ) pre and post intervention.

Results: Eighty-one participants (n = 40 in the training group, n = 41 in the control group) took part in the pre and post intervention assessments. Selective gains for the intervention group were observed for SCS total scores (d = 0.86; d = 0.94 for the SCS), FFMQ scores (d = 0.60), while levels of self-coldness was reduced (d = 0.73). Critically, levels of perceived stress (d = 0.59) and burnout symptoms (d = 0.44 for SMBQ total) were additionally lowered post intervention. Finally, the results confirmed the hypothesis that the measures of distress would be more strongly related to self-coldness than self-compassion, a pattern seen in cross-sectional analyses and, for burnout, also in the longitudinal analyses.

Conclusions: This training program appeared effective to increase self-compassion/reduce self-coldness, and to alleviate stress and symptoms of burnout and provide support of the distinction between self-compassion and self-coldness. Additional studies, preferably three-armed RCTs with long-term follow-up, are warranted to further evaluate the effectiveness of the program.

https://www.frontiersin.org/articles/10.3389/fpsyg.2018.02340/full?utm_source=F-AAE&utm_medium=EMLF&utm_campaign=MRK_847629_69_Psycho_20181211_arts_A