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Mindfulness-based and mindfulness-informed programs such as mindfulness-based stress reduction (MBSR), mindfulness-based cognitive therapy (MBCT), or dialectic behavior therapy (DBT) have gained widespread attention over the past few decades. One way of bringing mindfulness programs into clinical practice is via a planned implementation process where empirically validated interventions are disseminated and implemented on a large scale. However, besides this planned process, it can be observed that mindfulness has diffused into current society as well as into psychotherapy practice in an unsystematic way. To date, however, little is known about the proliferation of mindfulness in clinical practice. We investigated a randomly drawn sample of German psychological psychotherapists with regard to their use of mindfulness in clinical practice using a web survey. Additionally, the psychotherapists’ personal mindfulness practice was assessed. The overwhelming majority (82%) of psychotherapists reported using mindfulness practices at least sometimes with their patients. Programs such as MBSR and MBCT are rarely applied. Rather, therapists use individual mindfulness practices in an eclectic way. Our results show that in addition to investigating the implementation of empirically underpinned mindfulness-based programs, mindfulness researchers should also investigate the ways in which mindfulness-based practices have diffused into clinical work with individuals. Guidelines on best practice for this work will support the future integrity of mindfulness programs.
In a recent study, Gebauer et al. addressed a fundamental question regarding the effects of mind-body practices (MBPs) on the self. Does the practice of MBPs in accordance with traditional contemplative traditions quiet the ego or is the practice of MBPs associated with increased self-centrality, which breeds self-enhancement bias? Both hypotheses were investigated in two separate studies with a longitudinal design. Study 1 included 93 participants, who regularly practiced yoga, and study 2 contained 162 participants, who regularly practiced loving-kindness meditation. In both studies, trait questionnaires of self-centrality and self-enhancement were taken after the practice of yoga (over the course of 15 weeks) or meditation (over the course of 4 weeks). Findings from both studies showed that participants scored higher on measures of self-enhancement and self-centrality after practicing yoga and meditation as compared with not practicing yoga and meditation. Based on these findings, Gebauer et al. argued that MBPs such as yoga and meditation do not quiet the ego, but instead lead to self-enhancement bias through increased self-centrality. We have concerns about the far-reaching conclusions made by Gebauer et al. regarding the effects of MBPs on the self. The key concerns refer to the conceptualization of the quiet ego and to the assessment of the psychological constructs investigated in this study. Gebauer et al. addressed a timely and important research question, but their far-reaching interpretations should be reconsidered due to conceptual and methodological ambiguities.
Research suggests that online interventions preventing risky substance use can improve student health. There is an increasing interest in transferring evidence-based online programs into university health promotion practice. However, little is known about how to best tailor the implementation process to capacities and context of individual universities. The purpose of this study was to assess the level of readiness (capacity) of German universities concerning the implementation of evidence-based online programs for risky substance use prevention employing an adapted Community Readiness Assessment (CRA) and to develop tailored action plans for implementation. The CRA involved 43 semi-structured interviews with key persons at 10 German universities. The interviews addressed five dimensions (knowledge of efforts, leadership, community climate, knowledge of the issue, and resources) at nine possible readiness stages (no awareness—ownership) and additional contextual factors. Overall, readiness for implementing online interventions across universities was rather low. Universities readiness levels ranged between the denial stage with a score of 2.1 and the preplanning stage with a score of 4.4. University-specific readiness was very heterogeneous. On the basis of the results of the CRA, universities received feedback and options for training on how to take the necessary steps to increase readiness and to prepare program implementation. The adapted version of the CRA was well suited to inform future implementation of evidence-based online programs for the prevention of risky substance use at participating universities.
Kognitive Verhaltenstherapie (KVT) wird als psychotherapeutisches Verfahren am häufigsten in der Praxis angewendet. In der evangelischen Seelsorgelehre wurde diese Form der Therapie hingegen bislang in ihrer Vielfalt kaum angemessen wahrgenommen. Dem Anspruch der aktuellen Poimenik, verschiedene psychologische und psychotherapeutische Strömungen kritisch zu diskutieren und zu rezipieren, wird mit diesem dialogischen Ansatz Rechnung getragen. Der vorliegende Tagungsband versammelt die Beiträge namhafter Autoren aus den Bereichen der Psychologie, Psychotherapie und Seelsorgelehre. Er trägt damit wesentlich zum Schließen dieser Wahrnehmungs- und Forschungslücke bei. Im Fokus des Bandes stehen dabei die Fragen um Spiritualität und Sinn, die in den Feldern von Seelsorge und Psychotherapie disziplinübergreifend von Bedeutung sind.
The aim of this study was to evaluate a trauma-adapted intervention for survivors of interpersonal violence that combines psychoeducation and specific mindfulness-based exercises developed for patients with posttraumatic stress disorder (PTSD) with formal practices from mindfulness-based stress reduction and loving-kindness meditation. Fourteen patients with PTSD after interpersonal violence participated in eight treatment sessions. The intervention was evaluated in a nonconcurrent multiple-baseline across-individuals design. From baseline (2, 3, and 4 weeks, randomly assigned) until 8 weeks after the intervention, self-reported PTSD symptoms and well-being were measured on a weekly basis. The intervention was further assessed through self-ratings and the Clinician-Administered PTSD Scale (CAPS-5) administered prior to treatment, immediately after treatment and at a 6-week follow-up. Tau-U analyses showed for the majority of the 12 completers a significant reduction of PTSD symptoms and a significant increase in well-being. Furthermore, we found large effects on PTSD symptoms as measured by the CAPS-5 (Hedges’ g = 1.66), as well as on depression (Hedges’ g = 1.08) and psychological distress (Hedges’ g = 0.85), complemented by relevant increases in mindfulness skills and self-compassion. This study contributes evidence that mindfulness and loving-kindness are useful for reducing PTSD in victims of interpersonal violence, especially when the intervention is tailored to the specific needs of these patients.