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Objectives We present a bibliometric review of research on trait mindfulness published from 2003 until 2021 to determine the current state of the field and identify research trajectories. Methods A search conducted on Aug 25, 2021, using the search terms “trait mindfulness” OR “dispositional mindfulness” in the Web of Science Core Collection identified 1405 documents. Results Using keyword-based network analyses, the various clusters suggested two major approaches in the field, one focusing on cognitive attentional processes, and a second approach that encompasses a wider field of well-being and clinical research topics. We also documented increasing consolidation of research fields over time, with research on wider individual differences such as personality being subsumed into clinically and well-being-oriented research topics. More recently, a distinct theme focused on the validity of measurement of mindfulness emerged. In addition to general patterns in the field, we examined the global distribution of trait mindfulness research. Research output was substantially skewed towards North American-based researchers with less international collaborations. Chinese researchers nevertheless also produced research at significant rates. Comparing the difference in research topics between China and the US-based researchers, we found substantial differences with US research emphasizing meditation and substance abuse issues, whereas researchers from China focused on methodological questions and concerns around phone addiction. Conclusions Overall, our review indicates that research on trait mindfulness might profit from conceptual and cultural realignment, with greater focus on individual differences research as well as stronger focus on cross-cultural and comparative studies to complement the strong clinical and cognitive focus in the current literature.

Prominent theories of nonsuicidal self-injury (NSSI) propose that the behaviour is characterised by amplified emotional responses, primarily because people who self-injure report elevated global emotion dysregulation. However, little is known about how people who self-injure respond during emotional challenge. In a preregistered study, we measured subjective and physiological responding (heart rate, heart rate variability, and electrodermal responding) among young adults with past-year NSSI (n = 51) and those with no lifetime NSSI (n = 50) during a resting baseline, a stress induction, and a post-test resting phase. Although the NSSI group reported considerably greater emotion dysregulation than Controls, both groups showed similar subjective and psychological reactivity to, and recovery from, emotional challenge. These dissociations between global self-reports and real-time emotional responding demonstrate that the role of emotion dysregulation in NSSI is more complex than prominent theories can account for, raising substantial questions regarding the nature of emotion dysregulation in NSSI.

Objectives To provide cross-cultural insight into the relationship between mindfulness, alexithymia, and stoic ideology.Methods Using samples from New Zealand (N = 330) and Norway (N = 326) we estimated the facet-level network relationship of our target constructs, as well as the invariance of the estimated networks across cultural contexts.Results Across cultural contexts, we found a consistent pattern of relationships in which both stoic ideology and alexithymia were negatively related to mindfulness. Negative relationships were especially pronounced between alexithymia and the mindfulness facets of Describing, Non-Judgement, and Acting with Awareness . This indicates that individual differences in these mindfulness facets might be more firmly rooted in difficulties identifying and describing emotions compared to emotional beliefs aimed at suppression captured by stoic ideology. While the mindfulness facets showed overall expected patterns of relationships with both alexithymia and stoic ideology, Non-Reacting showed a divergent pattern. Non-Reacting was positively related to a tendency of General External Oriented Thought, as well as with Death-Acceptance, in both countries. Thus, this facet might not only capture non-reactance in a mindfulness sense, but could also potentially capture aspects of emotional avoidance.Conclusions Overall, the study highlights that mindfulness could be influenced by both individual differences in emotion processing and cognitive beliefs about emotion processing. This accentuates the importance of examining both individual differences and cognitive beliefs about emotion regulation in subsequent research regarding mindfulness.

Objectives Does individuals’ personality influence how mindful they are?Methods In a pre-registered experiment, we investigated whether previously established relationships between Neuroticism, Behavioral Inhibition, and Mindfulness are due to differences in negative affect reactivity. We expected participants high on Neuroticism and Behavioral Inhibition to show greater negative affect reactivity which in turn would reduce their mindful emotion regulation and self-awareness. We examined the change in mindfulness and affect of 331 participants after exposure to a negative affect stimulus and a distractor task.Results We found that while negative affect predicted lower Non-Judging and Acting with Awareness, negative affect reactivity did not mediate the relationship between Neuroticism/BIS and the mindfulness facets. Importantly, we only found effects of negative affect on mindfulness facets capturing self-awareness and emotion regulation but not general attention. This indicates that negative affect might shift cognitive resources to threat detection reducing resources available for mindful emotion processing. Conclusions Our study holds important implications for future research on individual differences in mindfulness, indicating that individual differences in mindfulness might be grounded in emotional state experiences.Compliance with Ethical Standards The authors do not have any potential conflicts of interest and informed consent was collected from all participants in the study.

Ancient philosophy proposed a wide range of possible approaches to life which may enhance well-being. Stoic philosophy has influenced various therapeutic traditions. Individuals today may adopt an approach to life representing a naive Stoic Ideology, which nevertheless reflects a misinterpretation of stoic philosophy. How do these interpretations affect well-being and meaning in life? We examine the differential effects of Stoic Ideology on eudaimonic versus hedonic well-being across three cultural contexts. In this pre-registered study, across samples in New Zealand (N = 636), Norway (N = 290), and the US (N = 381) we found that a) Stoic Ideology can be measured across all three contexts and b) converging evidence that Stoic Ideology was negatively related to both hedonic well-being and eudaimonic well-being. Focusing on specific relationships, we found especially pronounced effects for Taciturnity (the desire to not express emotions) and Serenity (the desire to feel less emotions). Despite being a misinterpretation of stoic philosophy, these findings highlight the important role of individuals’ orientations to emotional processing for well-being.