Mindfulness as a clinical and nonclinical intervention for a variety of symptoms has recently received a substantial amount of interest. Although the application of mindfulness appears straightforward and its effectiveness is well supported, the concept may easily be misunderstood. This misunderstanding may severely limit the benefit of mindfulness-based interventions. It is therefore necessary to understand that the characteristics of mindfulness are based on a set of seemingly paradoxical structures. This article discusses the underlying paradox by disentangling it into five dialectical (...) positions - activity vs. passivity, wanting vs. non-wanting, changing vs. non-changing, non-judging vs. non-reacting, and active acceptance vs. passive acceptance, respectively. Finally, the practical implications for the medical professional as well as potential caveats are discussed. (shrink)

The objective of this study was to examine whether the “step back and watch” attitude of mindfulness manifests in less emotional behavior. We hypothesized that the “acceptance” facet of mindfulness, but not the “presence” facet, is negatively associated with the magnitude of emotional behavior in four tests, i.e., rating of words, rating of aversive and neutral pictures, and evaluative conditioning . Additionally, we hypothesized that the acceptance facet is associated with increased reaction time in an emotional Stroop test, and that (...) the presence facet is associated with decreased RT and lower error rate. The sample consisted of N = 247 non-clinical adults and was tested in a cross-sectional study. The results provide partial evidence that the acceptance facet of mindfulness may be associated with less aversive reactions towards aversive stimuli. Future studies should substantiate these findings but also determine their clinical relevance. (shrink)

A monomethod bias still prevails in the psychology of religion, with the developing field studying the relationship between religiosity, spirituality and health being almost completely dominated by questionnaire research. This comes as a surprise, because the experiential side of religion, spirituality, can by definition be regarded as inner and private experiences of transcendence that have frequently been described as being of utmost importance. At first glance, from this perspective, standardized questionnaire scales appear to be inappropriate for “measuring the unmeasurable”. Until (...) now, no questionnaire instrument developed for the purpose of assessing spiritual and religious experiences has been qualitatively double-checked for intermethod validity. In order to throw light on whether questionnaire instruments are appropriate for measuring domains of spiritual and transcendental experiences, we tested a newly developed questionnaire instrument, the Exceptional Experience Questionnaire , for intermethod validity by conducting post-questionnaire interviews . This revealed that the EEQ was able to grasp these experiences within reasonable limits. However, two thirds of our interview sample said that the study had changed how they viewed these experiences. These findings suggest that the reactivity of quantitative instruments in grasping spiritual and transcendental domains should be taken into account, especially when devising longitudinal designs and further research is clearly needed. As a consequence, introducing a reflective circle of results stemming from both quantitative and qualitative approaches is recommended as the most useful and appropriate research tool for studying spiritual or mystical experiences, if not all constructs. (shrink)

Both spiritual experiences and mindfulness as a psychological variable have been identified as components of wellbeing and health. As there is uncertainty about their relationship, we have investigated the impact of spiritual experiences and mindfulness as well as their interaction on distress in chronically ill patients. The unidimensional Daily Spiritual Experiences Scale , the multidimensional Exceptional Experiences Questionnaire , the Freiburg Mindfulness Inventory , and the Brief Symptom Inventory were administered to 109 chronically ill patients. Fifty-eight patients reported regular and (...) frequent spiritual or contemplative practice from different traditions over an average of 14.7 years . Patients with regular spiritual practice reported more positive spiritual experiences, were more mindful and less distressed . A stepwise linear regression analysis revealed that the EEQ subscale “negative spiritual experiences” was the most important single predictor for psychological distress . In contrast, both the EEQ subscale “positive spiritual experiences” as well as the DSES that also captures positives daily encounters with a transcendental realm or entity did not account for a significant amount of variance in distress. Further analysis of the regression model , confirmed that NSE was still the largest predictor for distress and that mindfulness and the interaction between mindfulness and NSE were the most important buffers protecting individuals from distress. Thus, mindfulness seems not only to be a clinically important protective factor for buffering generic distress, but particularly for distress derived from NSEs. This suggests that in addition to directly facilitating well-being and health by means of positive spiritual experiences, at least some form of regular spiritual or meditative techniques seem to endow an individual with a certain degree of resilience against negative spiritual experiences that is likely a consequence of increased mindfulness. If these findings are vindicated by further studies, spiritual experiences should not be conceived and measured as univariate but rather multivariate constructs. (shrink)

Spirituality is a topic of recent interest. Mindfulness, for example, a concept derived from the Buddhist tradition, has captivated the imagination of clinicians who package it in convenient intervention programs for patients. Spirituality and religion have been researched with reference to potential health benefits. Spirituality can be conceptualised as the alignment of the individual with the whole, experientially, motivationally and in action. For spirituality to unfold its true potential it is necessary to align this new movement with the mainstream of (...) science, and vice versa. Hence, both a historical review, and a systematic attempt at integration is called for, which we are trying to give here. It is useful to go back to one of the roots: parapsychology. Parapsychology was founded as a counter movement to the rising materialist paradigm in the 19th century. Adopting the methods of the natural sciences, it tried to prove the direct influence of consciousness on matter. After 125 years this mission must be declared unaccomplished. Surveying the database of parapsychological research it is obvious that it will not convince sceptics: Although there are enough exceptional findings, it has in general not been possible to reproduce them in replication experiments. This is, however, a characteristic signature of a category of effects which we call effects of generalised entanglement, predicted by a theoretical model analogous to quantum theory. Using this perspective, parapsychological effects can be understood, and the original aim of the founding fathers can be recovered, as well as a new, systematic understanding of spirituality be gained. Generalised entanglement is a formal and scientific way of explaining spirituality as alignment of an individual with a whole, which, according to the model, inevitably leads to non-local correlations. (shrink)

A monomethod bias still prevails in the psychology of religion, with the developing field studying the relationship between religiosity, spirituality and health being almost completely dominated by questionnaire research. This comes as a surprise, because the experiential side of religion, spirituality, can by definition be regarded as inner and private experiences of transcendence that have frequently been described as being of utmost importance. At first glance, from this perspective, standardized questionnaire scales appear to be inappropriate for “measuring the unmeasurable”. Until (...) now, no questionnaire instrument developed for the purpose of assessing spiritual and religious experiences has been qualitatively double-checked for intermethod validity. In order to throw light on whether questionnaire instruments are appropriate for measuring domains of spiritual and transcendental experiences, we tested a newly developed questionnaire instrument, the Exceptional Experience Questionnaire , for intermethod validity by conducting post-questionnaire interviews . This revealed that the EEQ was able to grasp these experiences within reasonable limits. However, two thirds of our interview sample said that the study had changed how they viewed these experiences. These findings suggest that the reactivity of quantitative instruments in grasping spiritual and transcendental domains should be taken into account, especially when devising longitudinal designs and further research is clearly needed. As a consequence, introducing a reflective circle of results stemming from both quantitative and qualitative approaches is recommended as the most useful and appropriate research tool for studying spiritual or mystical experiences, if not all constructs. (shrink)

Due to the socio-demographic change in most developed western countries, elderly populations have been continuously increasing. Therefore, preventive and assistive systems that allow elderly people to independently live in their own homes as long as possible will become an economical if not ethical necessity. These respective technologies are being developed under the term "Ambient Assistive Technologies". The EU-funded AAT-project Ambient Lighting Assistance for an Ageing Population has established the long-term goal to create an adaptive system capable of improving the residential (...) lighting conditions of single living elderly persons also aiming at supporting the preservation of their independence. Results of an earlier survey revealed that the elderly perceived their current lighting situation as satisfactory, whereas interviewers assessed in-house lighting as too dark and risk-laden. The overall results of ALADIN showed a significant increase in well-being from the baseline final testing with the new adaptive lighting system. Positive results for wellbeing and life quality suggest that the outcome effects may be attributed to the introduction of technology as well as to social contacts arising from participating in the study. The technological guidance of the study supervisors, in particular, may have produced a strong social reactivity effect that was first observed in the famous Hawthorne experiments in the 1930s. As older adults seem to benefit both from meaningful social contacts as well as assistive technologies, the question arises how assistive technology can be socially embedded to be able to maximize positive health effects. Therefore ethical guidelines for development and use of new assistive technologies for handicapped/older persons have to be developed and should be discussed with regard to their applicability in the context of AAT. (shrink)