No abstract

By committing to latent variable models, mindfulness research has aimed to transform observable practices into an identifiable real 'mindfulness' experience which is claimed to exist beyond what is directly observed. Recently, an alternative methodology has been developed which allows mindfulness to be modelled as a complex system or network at the level of self-report. This study hypothesised that a more densely connected network of observable practices is indicative of a greater level of development of mindfulness. MethodsMindfulness networks were estimated for practitioners and non-practitioners using the Friedberg Mindfulness Inventory (FMI). A total of 371 regular mindfulness practitioners, 224 non-practitioners and 59 irregular practitioners were recruited online from the Amazon Mechanical Turk database. ResultsComparisons of practitioners' and non-practitioners' networks indicated that network density did not significantly differ, whereas evidence was found in support of a significant difference in network structure. An exploratory analysis revealed that the FMI item representing the mindfulness practice of Acceptance was substantially more central in the Practitioners FMI network, relative to its position in the Non-practitioners FMI network. FMI items representing the mindfulness practices of Self-kindness and Returning to the Present were substantially more peripheral to the practitioners FMI network relative to their position in the non-practitioners FMI network. Conclusions. MINDFULNESS AS PRACTICE 3The study provides proof-of-principle support for investigating mindfulness as a complex network at the level of self-report. However, the lack of difference in network density indicates that future research is needed to examine network dynamics in the context of regular mindfulness practice.

The increasing popularity of mindfulness practices has seen an accompanying growth in research that includes the development of several self‐report mindfulness measures. However, while caution has been recommended in the use of these self‐reports, there has been little direct assessment of their susceptibility to expectancy effects. This research aimed at understanding whether expectancy effects exist for self‐reported mindfulness measures (Study 1; n = 60), and how expectancy effects might manifest in relation to positive and negative expectancy (Study 2; n = 60). The first study manipulated whether (i) the task (jigsaws) was labelled as “mindfulness,” and (ii) whether “authentic” mindfulness instructions were given. Given any increases in self‐reported mindfulness might potentially occur due to engaging in the mindful and attentionally demanding task, the second study manipulated whether the introduction placed mindfulness in a positive or negative context. A pre‐/post‐test design was employed using the Five Facet Mindfulness Questionnaire and Applied Mindfulness Process Scale self‐report measures for mindfulness and the Perceived Stress Scale for well‐being. The findings revealed expectancy effects for simply using the term mindfulness and that the direction of effects could be manipulated. This research suggests that researchers need to be cautious in evaluating self‐reports of mindfulness practice due to expectancy effects, especially in the context of brief interventions without objective measures.

Mindfulness practices have exploded in popularity in public awareness and in therapeutic applications. While mindfulness in a therapeutic context is presented as a secular practice, its primarily Buddhist heritage may make some Christian clients wary of engaging. Research indicates that both reflection (co-creation) on poetry and creation of poetry can be therapeutic, and that both Buddhist and secular/therapeutic mindfulness texts use poetry to convey meaning through key themes of nature, change/impermanence, stages of practice, and acceptance. Taken together poetry offers a pathway to mindfulness, which in this article is applied to the Christian client. Examples are given of: how mindfulness-based practices are in accordance with Christian teachings (e.g., grace theology), that poetic practices already exist in Christian traditions (e.g., Lectio Divina and the Prayer of the Heart), and themes previously identified in Buddhist and secular/therapeutic mindfulness related poetry, are also present in Christian poetry. It is argued that poetry can provide an appropriate and palatable vehicle for introducing Christian clients to mindfulness, which allows for the individual’s spirituality to be harnessed as a mediator of the benefits of mindfulness practice.

ObjectiveBy committing to latent variable models, mindfulness research has aimed to transform observable practices into an identifiable real ‘mindfulness’ experience which is claimed to exist beyond what is directly observed. Recently, an alternative methodology has been developed which allows mindfulness to be modelled as a complex system or network at the level of self-report. This study hypothesised that a more densely connected network of observable practices is indicative of a greater level of development of mindfulness. MethodsMindfulness networks were estimated for practitioners and non-practitioners using the Friedberg Mindfulness Inventory (FMI). A total of 371 regular mindfulness practitioners, 224 non-practitioners and 59 irregular practitioners were recruited online from the Amazon Mechanical Turk database. ResultsComparisons of practitioners’ and non-practitioners’ networks indicated that network density did not significantly differ, whereas evidence was found in support of a significant difference in network structure. An exploratory analysis revealed that the FMI item representing the mindfulness practice of Acceptance was substantially more central in the Practitioners FMI network, relative to its position in the Non-practitioners FMI network. FMI items representing the mindfulness practices of Self-kindness and Returning to the Present were substantially more peripheral to the practitioners FMI network relative to their position in the non-practitioners FMI network. Conclusions.The study provides proof-of-principle support for investigating mindfulness as a complex network at the level of self-report. However, the lack of difference in network density indicates that future research is needed to examine network dynamics in the context of regular mindfulness practice.