Objectives Meditation practices and the therapeutic interventions that involve them are numerous, heterogeneous, and multidimensional. Despite this, many researchers have noted a tendency for studies of meditation-and mindfulness-based interventions to inadequately describe the interventions themselves, limiting valid comparisons, generalizations, and identification of mediators and moderators of therapeutic change. To address this, we identified and organized features of meditation-based interventions reported in study publications as an initial step toward systematically developing a reporting guideline. Methods A content analysis of 118 meditation-based intervention studies, informed by existing theoretical proposals of key features of meditation practices and interventions. Results Significant variability and inconsistency were found in the reporting of structural features of meditation-based programs as well as descriptions of the practices and activities within them. Based on features' prevalence, co-occurrences, and defining themes, a preliminary Meditation-based Intervention Design (MInD) framework and reporting checklist were developed. Conclusions Findings can inform further development of a reporting guideline and aid in identifying variables of meditation practices and their contexts that are responsible for or influence their effects. This can enhance the quality of research in the field and contribute to improving the effectiveness of meditation-and mindfulness-based interventions.Keywords Meditation . Mindfulness . Interventions . Research reporting guidelines . Content analysis Meditation is a generic term used to describe a wide variety of spiritual, healing, and contemplative practices employed for over 5000 years (Nash et al. 2013;Ospina et al. 2007). There is no consensus definition, although meditation is commonly described as some form of mental training (Eifring 2016;Nash et al. 2013;Ospina et al. 2007). In scientific literature, meditation is generally described as a practice, exercise, or training of awareness or self-, emotion, or attention regulation (Eifring 2016). Meditation may also refer to the states of consciousness or experience that arise during these practices (Nash et al. 2013).Meditation practices are found in many religious traditions, including Judaism, Christianity, Islamic Sufism, and Daoism, but are particularly emphasized in Buddhism and Hinduism (Eifring 2016;Lutz et al. 2007). Types of Buddhist meditations include mindfulness of breathing, foundations of mindfulness, loving-kindness, compassion, contemplation of mortality, meditation on foulness, the six recollections, tantric techniques, and mantra recitation, among others. There are also several meditations specific to Tibetan Buddhist teachings (e.g., Dzogchen, Mahamudra), Zen Buddhism (e.g., Zazen, Shikantaza, Koan), and other Buddhist schools (Dahl et al. 2015;Lutz et al. 2007). Meditation practices from Hinduism include pratyahara (i.e., sense withdrawal), pranayama (i.e., breath regulation), dharana (i.e., con...

Permanent supportive housing (PSH), which combines affordable public housing with social services, has become the dominant model in the United States for providing housing to formerly homeless people. PSH has been effective in reducing re‐entry to homelessness, yet has shown limited evidence of improving formerly homeless individuals' mental health and quality of life. This study aimed to understand the lived experiences of formerly homeless adults' adjustment to tenancy in PSH, with a focus on how living in PSH has affected their meaningful activity and social engagement. Based on a phenomenological approach, a thematic analysis was conducted using semi‐structured interviews with 17 individuals living in three PSH buildings in New York City. Results suggested that PSH was beneficial in fulfilling formerly homeless individual's basic needs and facilitating lifestyle improvements, yet many were dissatisfied with their living conditions and lacked meaningful activity, social integration, and community belongingness. These issues were found to develop in large part as a result of formerly homeless individuals' disharmonious relationships within the social context of PSH, consisting of staff members, other residents, and people in the surrounding community. The effects of the COVID‐19 pandemic and implications for PSH social services are discussed.

Japanese culture tends to value group harmony and social conformity. The work culture in Japan reflects this belief system, evidenced by behaviors including working significant amounts of overtime, which is often unpaid, and taking minimal vacation. Japan also has a relatively recent history of economic instability, coupled with negative perceptions of being fired or unemployed, which creates heightened perceived pressures to fit in as an employee. These pressures, on top of tendencies to overwork, translate into an increased risk of stress and other mental health issues, which studies of prevalence have verified. Furthermore, structural and cultural stigma against mental illness and treatment in Japan acts as a barrier to addressing mental health risks among Japanese workers. In recent decades, the Japanese government has stepped up efforts to improve its mental health care system, resulting in some promising improvements, particularly pertaining to suicide prevention. However, initiatives to improve mental health at the workplace are new, underdeveloped, and currently lack scope and empirical-basis. For Japanese workers, work culture, financial insecurity, and stigma are three intersecting mental health risk factors that can be used as a framework for targeted improvements.

Aim: Fuelled by genomics advances, recent emphasis on the concept of "precision medicine," and public optimism towards genetic advances, it is important to understand how those who are considered to be at clinical high-risk for psychosis (CHR) perceive possible benefits of genetic testing to inform future stakeholder education efforts.Methods: Semistructured interviews were completed with 20 participants who met CHR criteria. Coding for genetic optimism was completed.Results: Participants endorsed many conceptualizations of the link between genetics, the development of psychosis, and the benefits of genetic testing. Specifically, themes emerged surrounding how genetic testing may lead to greater genetic knowledge and tailored treatment. Conclusions:Our results demonstrate that CHR participants generally endorse several precision psychiatry concepts, including how genetic testing may lead to tailored treatment advances. This knowledge may aid development of best communication practices regarding forthcoming genetic advances in diagnosis and treatment among CHR.