Research suggests that multiple forms of relaxation training (e.g., progressive muscle relaxation, meditation, breathing exercises, visualization, and autogenics) can help individuals reduce stress, enhance relaxation states, and improve overall well-being. We examined three different, commonly used approaches to stress relaxation—progressive muscle relaxation, deep breathing, and guided imagery—and evaluated them in a head-to-head comparison against each other and a control condition. Sixty healthy undergraduate participants were randomized to one of the four conditions and completed 20 minutes of progressive muscle relaxation, deep breathing, or guided imagery training that was delivered by recorded audio instruction. Baseline and follow-up assessment of psychological relaxation states were completed. Physiological relaxation was also assessed continuously using measures of electrodermal activity and heart rate. Results showed that progressive muscle relaxation, deep breathing, and guided imagery all increased the state of relaxation for participants in those groups, compared to participants in the control group. In each case, the increase was statistically significant and although the groups did not differ on relaxation before training, all groups were significantly higher on relaxation after training, as compared to the control group. Progressive muscle relaxation and guided imagery showed an immediate linear trend toward physiological relaxation, compared to the control group, and the deep breathing group showed an immediate increase in physiological arousal followed quickly by a return to initial levels. Our results lend support to the body of research showing that stress relaxation training can be effective in improving relaxation states at both the psychological and physiological level. Future research could examine stress relaxation techniques in a similar manner using designs where multiple techniques can be compared in the same samples.

Recent research suggests that bodily signals and interoception are strongly related to our sense of time. Mindfulness meditators train to be aware of their body states and therefore could be more accurate at interval timing. In this study, n = 22 experienced mindfulness meditators and n = 22 matched controls performed both, an acoustic and a visual duration reproduction task of 8 s, 14s and 20s intervals, while heart rate and skin conductance were continuously assessed. In addition, participants accomplished a heart-beat perception task and two selective attention tasks. Results revealed no differences between meditators and controls with respect to performance in duration reproduction or attentional capacities. Additionally no group difference in heart beat perception scores was found. Across all subjects, correlational analyses revealed several associations between performance in the duration reproduction tasks and psychophysiological changes, the latter being also related to heart beat perception scores. Furthermore, former findings of linearly increasing cardiac periods and decreasing skin conductance levels during the auditory duration estimation task (Meissner and Wittmann, 2011) could be replicated, and these changes could also be observed during a visual duration reproduction task. In contrast to our earlier findings, the heart-beat perception test was not related with timing performance. Overall, although experienced meditators did not differ from matched controls with respect to duration reproduction and interoceptive awareness, this study adds significantly to the emerging view that time perception is related to autonomic regulation and awareness of body states.

Both spiritual experiences and mindfulness as a psychological variable have been identified as components of wellbeing and health. As there is uncertainty about their relationship, we have investigated the impact of spiritual experiences and mindfulness as well as their interaction on distress in chronically ill patients. The unidimensional Daily Spiritual Experiences Scale (DSES), the multidimensional Exceptional Experiences Questionnaire (EEQ), the Freiburg Mindfulness Inventory (FMI), and the Brief Symptom Inventory (BSI) were administered to 109 chronically ill patients. Fifty-eight patients (53%) reported regular and frequent spiritual or contemplative practice from different traditions over an average of 14.7 years (SD = 13.7). Patients with regular spiritual practice reported more positive spiritual experiences, were more mindful and less distressed (p < .001). A stepwise linear regression analysis revealed that the EEQ subscale “negative spiritual experiences” (NSE) was the most important single predictor for psychological distress (R²=.38; β=.63). In contrast, both the EEQ subscale “positive spiritual experiences” as well as the DSES that also captures positives daily encounters with a transcendental realm or entity did not account for a significant amount of variance in distress. Further analysis of the regression model (R²=.57), confirmed that NSE was still the largest predictor for distress (β=.61) and that mindfulness (β=–.38) and the interaction between mindfulness and NSE (β=–.23) were the most important buffers protecting individuals from distress. Thus, mindfulness seems not only to be a clinically important protective factor for buffering generic distress, but particularly for distress derived from NSEs. This suggests that in addition to directly facilitating well-being and health by means of positive spiritual experiences, at least some form of regular spiritual or meditative techniques seem to endow an individual with a certain degree of resilience against negative spiritual experiences that is likely a consequence of increased mindfulness. If these findings are vindicated by further studies, spiritual experiences should not be conceived and measured as univariate but rather multivariate constructs.

(1) Background: Mind-body interventions (MBI), such as meditation or other relaxation techniques, have become the focus of attention in the clinical and health sciences. Differences in the effects of induction techniques are being increasingly investigated. (2) Methods: Here, we compared changes in the individual experience of time, space, and self in 44 students in an integrative health-promotion program. They participated in a study employing mindfulness meditation and a relaxation intervention with one week between sessions, thus employing a within-subjects design. (3) Results: No significant differences were detected when subjective reports were compared directly after each intervention. However, we found significant sequence effects between t1 and t2, independent of the meditation type. The sense of self diminished, the present orientation increased, and the past and future orientations decreased in both interventions. (4) Conclusions: We propose using scales to assess subjective time, self, and space as basic constituents of experience to measure the specificity of intervention methods, as well as longitudinal changes.