Mindfulness-induced self-transcendence promotes universal love with consequent effects on opioid misuse.

In addition to its health benefits, mindfulness has been theorized in classical contemplative frameworks to elicit self-transcendent experiences as a means of promoting universal love and compassion. Increasing feelings of love may be especially clinically relevant for the treatment of opioid misuse, in that addictive use of opioids dysregulates neurobiological processes implicated in the experience of love. Here we tested these hypotheses in a secondary analysis (n = 187) of data from a randomized clinical trial of Mindfulness-Oriented Recovery Enhancement (MORE) versus supportive psychotherapy for comorbid opioid misuse and chronic pain. At pre- and post-treatment, participants completed a measure of state self-transcendence immediately following a laboratory-based mindfulness task. Through 9-month follow-up, we assessed changes in universal love and opioid misuse. Participants also completed ecological momentary assessments of opioid craving during the 8-week study interventions and for the following month. Compared to supportive psychotherapy, participants in MORE reported significantly greater increases in mindfulness-induced self-transcendence, which mediated the effect of MORE on increased feelings of universal love. In turn, increases in universal love significantly predicted decreased opioid craving and lower odds opioid misuse through 1- and 9-month follow-ups, respectively. Findings suggest mindfulness-induced self-transcendence may promote feelings of universal love, with possible downstream benefits on reducing addictive behavior.

Cultivating Skillful Means of Care in Schools Through Compassion Practice and Individual and Joint Inquiry.

Objectives: We examined the extent to which compassion practices helped guide skillful means of care among educators. We engaged educators in a collaborative design (co-design) process that foregrounded two components: (1) contemplative practice and (2) developing skill in how social interactions are embedded within wider systems through individual and joint inquiry. We analyzed the ways educators developed awareness of social suffering and set intentions to alleviate suffering. We examined how co-design fostered an understanding of compassion and new ideas about how to respond skillfully to suffering in schools. Methods: Using qualitative methods, we analyzed data from educators who participated in co-design, including their written reflections, field notes, semi-structured interviews, and surveys. Results: Educators identified multiple opportunities for acting with compassion, including approaching school-based interactions with compassion, cultivating compassion for themselves, and envisioning school change through a lens of compassion. Educators' experiences in co-design directly informed how they imagined compassionate action in their schools. Specific elements highlighted were contemplative practice, reflection, and individual and joint inquiry. Conclusions: The adaptation of a general program on compassion training can benefit from attending to how to show compassion in the context of concrete interactions in schools, and this can support educators in developing skillful means of care. Our analyses provide insight into the components that supported educators to offer compassion and suggest that educators' skillful means of care can be cultivated through both contemplative practice and inquiry into social suffering. We offer a conceptual model for developing skillful means of care educational settings.

Compassion meditation increases optimism towards a transgressor.

Past research reveals important connections between meditative practices and compassion. Most studies, however, focus on the effects of one type of meditation (vs. a no-intervention control) on a single expression of compassion (e.g. offering a seat) towards a relatable target (e.g. a person on crutches), without exploring possible mechanisms. Hence, few studies include different types of meditation, active controls, multiple ways to express compassion, unrelatable targets, and potential mediators. To this end, the present study compared the effects of mindfulness meditation with those of compassion meditation on different expressions of compassion towards a convicted murderer. Seventy-four participants were randomly assigned to a mindfulness meditation, compassion meditation, or active control class, or a no-class control. After an 8-week programme, we assessed compassion by giving participants the option of fulfilling a murderer's request that they write him and then coding those letters for empathy, sympathy, forgiveness, and optimism. Participants in the compassion meditation class wrote more optimistic letters compared to participants in the other three conditions, in part because they valued positivity more. No statistically significant differences emerged for the other expressions of compassion. We discuss the implications of these findings for our understanding of how meditation increases compassion towards unrelatable targets.