Considering the growing interest in the possible effects of internet’s addiction on adoles-cent’s mental health, this study aimed at exploring the psychological correlates of social media and internet problematic use during the first year of the covid-19 pandemic. A cross-sectional study was conducted in a sample of secondary school students (N = 258); participants were asked to complete an online survey, investigating social media addiction (BSMAS), self-esteem (RSES), feelings of isolation (CSIQ-A) and anxiety (STAI-Y). Data analysis (descriptive statistics, correlational and regression analyses) was conducted through XLSTAT software ©. An additional ad hoc questionnaire was administrated. Findings showed that the 11% of the participants were significantly addicted to social media, mostly females (59%). Gender represented an exposure factor for the hours spent on social media and the checking activity while performing other daily activities. Significant correlations emerged between the self-report measure of social media addiction and self-esteem and anxiety. Low scores at RSES corresponded to higher checking activity, hours spent on social networks, and playing videogames that were investigated as supplementary indicators of addiction with ad hoc questionnaire. The regression analysis showed just two predictors of social media addiction, gender (female) and trait anxiety. Limitations and implications of the study were argued in order to give some indications for future programs.

It is increasingly recognized that interoceptive ability, the capacity to detect, interpret, and consciously integrate signals related to the physiological condition of the body, is central to emotion experience and regulation. Interoceptive ability can be trained and improved through mind–body interventions. This article attempts to provide an integrative review of the link between interoceptive ability and emotion regulation in mind–body interventions. To this aim, (1) we address the constructs of interoceptive ability and mind–body interventions in relation to the double pathway of emotion regulation, and (2) we include a review of selected empirical and qualitative studies. These show that mindfulness meditation affects the brain–body axis through top-down processing, improving both interoceptive ability and emotion regulation. Interventions based on bottom-up processing through body movement and emotional expression are illustrated, but it is argued that they are still under-investigated. In light of the literature reviewed, we contend that interoceptive ability is a crucial aspect associated with the effects of mind–body interventions on emotion regulation. Additionally, we suggest that if studied through both quantitative and qualitative methods, interoceptive ability may serve as a general construct that allows a more integrated view of the polarities related to the spectrum of embodied experience: top-down and bottom-up emotion processing, observational and non-observational body awareness, conscious and unconscious level of interoception.

Background/Objectives: The present exploratory study evaluates the feasibility and psychological effects of a structured Qigong intervention implemented in an Italian university setting. Qigong is a traditional Chinese mind–body practice combining gentle movements, breathwork, and mindful attention, aimed at enhancing mind–body integration and interoceptive awareness. Methods: A total of 332 undergraduate students voluntarily enrolled in a 12-week Qigong program. The intervention was based on Neidan Qigong and integrated both static and dynamic exercises. Psychological functioning was assessed through several self-report measures evaluating a range of constructs, including mindfulness (FFMQ), interoceptive ability (MAIA), perceived stress (PSS), depression, anxiety, and stress (BDI; DASS-21; STAI Y), emotion regulation (DERS), alexithymia (TAS), and sleep quality (PSQI). Results: A total of 114 students completed the intervention. The protocol was well received by participants and demonstrated high feasibility in the academic context, with good attendance rates and overall engagement. Preliminary findings indicate consistent improvements across several psychological domains. Conclusions: The results suggest that Qigong may be associated with improvements in mental health and well-being in young adults and may represent a promising, low-cost intervention. The findings should be interpreted as preliminary. Further research using controlled and methodologically rigorous designs is needed to assess the stability of these effects over time, incorporate physiological measures, and clarify the specific therapeutic contribution of spontaneous movement within Qigong practice.

Background: Contemplative practices encompass a variety of static and dynamic practices. These practices, by fostering insights, heightened awareness, and a deeper connection to a broader framework of meaning, may play a crucial role in significantly reducing trauma-related symptoms in both young and adult populations. Methods: The current narrative literature review used Scopus and PubMed to search for studies published between January 2018 and August 2023 that examined the effects of contemplative practices, an umbrella term that includes mindfulness-based interventions, yoga, tai chi, qigong, and meditation, on trauma recovery and PTSD symptoms among adults and youths. Results: The literature search identified 281 articles. Forty-two studies met the inclusion criteria and were critically evaluated. Among the various approaches, encompassing stand-alone contemplative practices and combined interventions, mindfulness emerged as the most employed and investigated practice for supporting trauma recovery. Contemplative practices have been shown to effectively reduce various dimensions of traumatic experience, such as reactivity, intrusion, hyperarousal, and negative cognitions and mood. Controversial results were found on avoidance symptoms and physiological parameters. Conclusions: The results give support to the idea of combining contemplative practices with trauma-focused psychotherapeutic interventions to foster a sense of safety and enhance emotional expression and awareness of feelings of fear, shame, guilt, or inferiority while improving metacognitive processes. This, in turn, supports healing the sense of self, restoring a sense of basic trust in self and others, which is often deeply affected in individuals who have experienced trauma.

Background: Contemplative practices encompass a variety of static and dynamic practices. A theoretical introduction traces differences among contemplative and meditative states; bottom-up and top-down embodied contemplative practices; implications of polyvagal theory in trauma recovery. Contemplative practices, by fostering insights, heightened awareness, and a deeper connection to a broader framework of meaning, may play a crucial role in significantly reducing trauma-related symptoms in both young and adult populations. Methods: The current narrative literature review used Scopus and PubMed to search studies published in the last five years that examined the effects of contemplative practices, as umbrella term that includes Mindfulness-based Interventions, Yoga, Tai Chi, Qigong, meditation, on trauma recovery and PTSD symptoms among adults and youth. Results: The literature search identified 281 articles. Forty-two studies met the inclusion criteria and were critically evaluated. Among the various approaches, mindfulness emerged as the most employed and investigated practice for supporting trauma recovery. Contemplative practices have been shown to effectively reduce various dimensions of traumatic experience, such as reactivity, intrusion, hyperarousal, and negative cognitions and mood. Controversial results were found on avoidance symptoms and physiological parameters. Conclusions: Results give support to the idea of combining contemplative practices with trauma-focused psychotherapeutic interventions to foster a sense of safety, enhance emotional expression and awareness of feelings of fear, shame, guilt, or inferiority while improving metacognitive processes. This, in turn, supports healing the sense of self, restoring a sense of basic trust in self and others, which is often deeply affected in individuals who have experienced trauma.