This randomised pilot trial evaluated the feasibility and acceptability of a brief mindfulness-based Zentangle intervention for parents reporting mild-to-severe depression or anxiety symptoms. Parents (n = 61; aged 43.7 years on average, 93.4% female) of primary or secondary school children were randomised to two weekly 2-h mindfulness-based Zentangle sessions (n = 30) or waitlist control (n = 31). Feasibility outcomes included recruitment rate, consent rate, retention, session attendance, home practice (self-reported Zentangle drawings over 3 months), and acceptability (usefulness, satisfaction ratings). Exploratory outcomes assessed anxiety, depression, stress, mindful parenting, mental well-being, and quality of life at baseline, post-intervention, and 3-month follow-up. Feasibility outcomes showed acceptable recruitment rate (39.2%), consent rate (63.5%), retention rate (> 90%), session attendance (77.5%), and modest home practice (M = 3.86 drawings in 3 months, SD = 2.1). Intervention acceptability was high (scores 7.71 to 8.64 out of 10). Compared to controls, the intervention group showed non-significant reductions in anxiety (d = −0.27), depression (d = −0.38), and stress (d = −0.22) at follow-ups. The mindfulness-based Zentangle intervention demonstrated feasibility and acceptability for parents. As for a brief two-session intervention, outcome changes were not expected, and the observed changes were exploratory signals only. A fully powered trial is required to evaluate effectiveness. ClinicalTrials.gov identifier is NCT06094803, registered on 10/31/2023

Abstract Objectives The prevalence of mental health disorders globally is increasing, and contemplative practices (such as meditation/mindfulness) are recommended by many health professionals to address this issue. These practices now need to be carefully evaluated for safety, effectiveness, and cost-effectiveness. We aimed to investigate key data to inform future economic evaluations in this area via a cross-sectional, nationally representative survey of the Australian population. Method We compared quality-of-life scores across groups using regression analysis to account for group differences. Self-reported health service use (general, mental, complementary) was compared across groups (not needed, unmet need, used service) and index-scores. Self-reported practice cost estimates were investigated across contemplative practices (e.g. meditation, yoga) for a range of cost types (e.g. classes, travel, donations). Results The sample included 445 meditators, 1034 other contemplative practitioners and 586 non-practitioners, with large demographic differences between groups. Unadjusted quality-of-life scores were significantly higher for non-practitioners compared to practitioners. Differences were maintained when demographic variables were added to the model, but not when mental health service use was included as a covariate. We estimated that 8.9% of the sample had unmet mental-health service need and that this was highest in the meditation group (13.9%) compared to the non-practitioner group (2.4%). The average cost of any contemplative practice (including meditation) was estimated at $1,281 per person. Conclusions This study provides preliminary evidence on potentially suitable variables for estimating costs and effects for conducting cost-effectiveness studies of contemplative practices. EQ-HWB-9 index scores performed well as an outcome measure in this population. Preregistration The initial study was preregistered at Open Science Framework osf.io/etkh4. The current paper is additional to the preregistered research questions.

Abstract Objectives Meditation techniques have attracted increasing interdisciplinary attention. However, no comprehensive, robust classification system has integrated practices across diverse traditions. This study addresses this gap by developing a unifying framework for categorizing meditation techniques. Methods Two complementary studies were conducted. In Study 1, qualitative responses from 113 adult meditators regarding their meditation practices were analyzed using framework analysis and narrative review, yielding a preliminary taxonomy. In Study 2, the classification was expanded and refined through a systematic literature review conducted under the PRISMA guidelines, resulting in 113 relevant articles from the PsycINFO, Scopus, and Web of Science databases, and these were subsequently narratively reviewed. Results A novel, unifying framework was developed based on the object of meditation technique and a multi-dimensional approach to personhood. The taxonomy comprises five typology clusters (physical, emotional, psychological, spiritual, and mixed), two classes (based on happiness or meaning orientation), and three variants (kataphatic vs. apophatic, formal vs. informal, and guided vs. unguided). Conclusions The proposed framework presents a systematic and integrative approach to classifying meditation techniques across diverse contemplative traditions. It provides a more precise structure for understanding the relationships between different practices, thus establishing a foundation for investigating the underlying mechanisms. This framework may also enhance the rigor of measurement in mindfulness research by offering a more refined categorization. Furthermore, it has practical implications for practitioners, enabling them to select techniques tailored to their specific goals, thereby bridging the gap between theoretical research and practical application. Preregistration This study was not preregistered.

Abstract Objectives The mirror exercise, an intervention instructing women to mindfully self-observe their vulva, has been shown to improve sexual functioning in clinical populations when couched within larger interventions. The current study examined the efficacy of this exercise in isolation in a non-clinical population (college students), as well as the role of mindfulness in predicting intervention benefits. Method Participants ( n = 415; after exclusion criteria) were undergraduates who self-reported having a vulva. They were randomly assigned to the vulva mirror exercise or a control condition (foot exercise), then divided by whether mindfulness instructions were present vs. absent (four total conditions: two exercise types x two mindfulness instructions). Before and after the intervention, participants completed online questionnaires measuring vulva self-image (VSI) and state mindfulness, the latter consisting of retrospective reports about mindfulness experienced during the exercise. Results Participants in the vulva condition showed larger improvements in vulva self-image than participants in the foot condition ( β = 0.06, p = 0.025), and significant increases in VSI pre- vs. post-intervention ( d = 0.25, p < 0.001). Although there was not a significant effect of mindfulness instructions on vulva self-image at the group level, at the individual level, participants who reported being more mindful during the exercise showed larger benefits from the vulva mirror intervention ( β = 0.11, p = 0.003). Conclusions Our findings provide preliminary efficacy of the vulva mirror exercise on improving vulva self-image among healthy young adults and highlight the importance of cultivating a mindful, non-reactive stance while engaging in this exercise. Preregistration The study design, hypotheses, and analyses were preregistered on the Open Science Framework (OSF): https://osf.io/f948t/ .

Abstract Objectives This study addressed the pressing need for culturally adapted mindfulness-based interventions (MBIs) for the Arab-Bedouin population in Israel, a marginalized group facing socio-economic hardships, limited access to mental health resources, and unique cultural challenges. Specifically, the research examined the association between mindfulness and mental well-being within this community and investigates how Mindfulness-Based Stress Reduction (MBSR) might be adapted to meet their cultural needs. Methods Two complementary studies were conducted. The first was a cross-sectional quantitative study involving 181 Arab-Bedouin participants who completed validated scales measuring trait mindfulness, self-compassion, and key mental health indicators, including well-being, anxiety, depression, and perceived stress. The second study employed qualitative methods, with in-depth interviews with eight Arab-Bedouin mental health professionals who completed an adapted MBSR program. Thematic analysis was applied to explore their perspectives on necessary cultural adaptations for effective implementation. Results Quantitative analysis showed strong positive associations between mindfulness, self-compassion, and mental well-being, with higher mindfulness and self-compassion linked to lower anxiety, depression, and stress. Qualitative findings emphasized essential cultural adaptations, including delivering MBSR in Arabic, integrating Islamic values, and providing gender-sensitive practices, all of which fostered cultural alignment and increased participant engagement. Participants highlighted the value of the instructor’s cultural background and the use of relatable examples. Conclusions Mindfulness practices are associated with improved mental health outcomes in the Arab-Bedouin community. Culturally adapting MBSR to address language, gender norms, and Islamic teachings enhances its relevance and effectiveness, highlighting the potential of tailored MBIs in promoting well-being in marginalized communities.