Home  ›  Mandalaa Study of Jungs Mandala and Its Relationship to Art Psychotherapy

Mandalaa Study of Jungs Mandala and Its Relationship to Art Psychotherapy

Written By Saturday, 30 April 2022 Add Comment Edit
  • Journal Listing
  • Front Psychol
  • PMC7581735

Front Psychol. 2020; 11: 564430.

Cooperative and Individual Mandala Drawing Have Dissimilar Effects on Mindfulness, Spirituality, and Subjective Well-Being

Chao Liu

aneCollege of Aviation, Hua Qiao University, Xiamen, China

twoGraduate Institute of Business and Management, Chang Gung University, Taoyuan, Taiwan

Hao Chen

2Graduate Plant of Business and Management, Chang Gung University, Taoyuan, Taiwan

Chia-Yi Liu

3Department of Psychiatry, Chang Gung Memorial Infirmary, Taipei, Taiwan

Rung-Tai Lin

4Graduate School of Artistic Industry Blueprint, National Taiwan Academy of Arts, New Taipei Metropolis, Taiwan

Wen-Ko Chiou

3Department of Psychiatry, Chang Gung Memorial Hospital, Taipei, Taiwan

5Department of Industrial Pattern, Chang Gung University, Taoyuan, Taiwan

Received 2020 May 23; Accepted 2020 Sep 9.

Data Availability Statement

The raw information supporting the conclusions of this article will be fabricated available past the authors, without undue reservation, to whatsoever qualified researcher.

Abstract

Mandala drawing was first skillful by Tibetan buddhists and then developed by Carl Gustav Jung, who felt sure that mandala drawing has the role of integrating psychological sectionalization, enhancing psychological harmony, and preserving personality integrity. Previous studies on mandala drawing have mainly focused on alleviating people's negative emotions, such as anxiety and depression. Therefore, this written report explored the effect and mechanism of mandala drawing on the improvement of subjective well-beingness (SWB), mindfulness, and spirituality from positive psychology's viewpoint and compared the different furnishings of cooperative mandala drawing (CMD) and individual mandala cartoon (IMD) on mindfulness, spirituality, and SWB. A total of 76 students were recruited from Chang Gung University, and the aforementioned 3 main variables were measured before and later on the coloring experiment. The results indicated that both CMD and IMD significantly enhanced the subjects' spirituality. Compared with IMD, CMD has a more than significant comeback and promotion upshot on SWB of subjects past affecting PA, while IMD had no significant effect on PA, and the enhancement result of SWB was weaker than that of CMD. Mindfulness, spirituality, and SWB all positively correlated with each other. This study highlights the mechanism of mandala drawing and the theoretical understanding of the relationship betwixt mindfulness and SWB. Mandala drawing especially CMD has a positive effect on spirituality and SWB, which may provide individuals with a simple and easy method to better their happiness.

Keywords: positive psychology, mandala drawings, mindfulness, spirituality, subjective well-being

Introduction

Positive psychology (PP) was founded past American psychologists Seligman and Csikzentmihaly in 2000. Positive psychological interventions (PPI) are psychotherapy guided by positive psychology. It is defined equally consciously increasing the cognition or behavior of positive state (such as positive emotion and life satisfaction), rather than reducing negative land (such equally depression and anxiety). In short, PPI is a kind of psychological intervention to promote positive outcomes through positive processes (Seligman and Csikszentmihalyi, 2014). PPI aims to promote happiness and indirectly reduce the severity of mental pain. PPI is not simply to tell people to exist positive or happy. Instead, information technology is a specific strategy that allows people to ofttimes amend their happiness through indirect ways, such every bit finding their own strengths or engaging in acts of kindness (Snyder and Lopez, 2001).

With the evolution of positive psychology, Wong then proposed positive psychology 2.0 (PP2.0). Commencement of all, PP2.0 pointed out that life is full of both suffering and happiness, and it is incommunicable to become real happiness if simply valuing the guidance of happiness or ignoring the search for the cause of suffering. Not looking at the suffering is a paradox that is both inhuman and emotionally impossible (Wong, 2011). When there is suffering, it does not necessarily mean that there is no happiness, but to transform all kinds of suffering with meaning and mindfulness (Wong, 2019). Secondly, PP2.0 believes that every positive emotion or experience has its disadvantages, while every negative emotion or experience has its advantages. PP2.0 provides a dialectical, balanced, and cross-cultural perspective. More recently, Wong'southward (2020) dual system model has illuminated the mechanisms for achieving a better life, not by emphasizing positive and fugitive negative attitudes but by embracing and integrating positive and negative experiences. Finally, PP2.0 believes that positive psychology should incorporate indigenous psychology (Wong, 2016).

According to the source of the stimulus, the awareness can be divided into external awareness and interoception. External awareness is the awareness caused by external stimuli acting on the sensory organs, including vision, hearing, anger, taste, and pare awareness. Interoceptions are the sensations caused by internal stimulus in an organism, including motor sensations, balance sensations, and visceral sensations such as hunger, thirst, fullness, and suffocation. Interoception is an essential feature of the human nervous system and is associated with many biological and psychological phenomena such as eating, peckish, and controlling (Barrett and Simmons, 2015). PP2.0 does non rely entirely on external stimulation to treat emotions. Besides external feelings, there are also interoceptions. Liu previously constitute that loving kindness meditation could improve the interoception of flight attendants and reduce the negative emotions generated by their emotional labor (Liu et al., 2020). In addition to loving kindness meditation, there are also mandala drawings in Oriental indigenous psychology. Mandala drawing is a form of comprehensive physical and mental training. Mandala drawing, first skillful by Tibetan buddhists so developed past Carl Jung, is a class of integrative body–heed training and currently one of the main forms of drawing psychotherapy. Jung believed that mandala drawing has the function of integrating psychological partitioning, enhancing psychological harmony, and preserving personality integrity (Jung, 2012). Advocated by Jung (2012), mandala drawing has get ane of the nigh important and widely used forms of artistic expression therapy. Previous researches on the use of mandala drawing for psychotherapy have demonstrated their effectiveness in dissimilar populations.

First of all, inquiry on the awarding of art therapy for mandala drawing in the general population has found that it can identify psychological disorders (Kim et al., 2014), reduce depression and feet in female higher students (Flett et al., 2017), and reduce feet in college students (Hass-Cohen et al., 2018). Second, the application of mandala drawing art therapy to people with physical and mental disabilities has been shown to reduce anxiety in people with intellectual disabilities (Schrade et al., 2011) and patients with breast cancer (Elkis-Abuhoff et al., 2009). However, in add-on to studying the use of mandala drawing to alleviate negative emotions such as anxiety and depression, it is essential to study whether mandala drawing tin can enhance happiness and to encompass the machinery of happiness from positive psychology's viewpoint. Mindfulness and spirituality are both correlated with subjective well-beingness (SWB) (Csikszentmihalyi, 2013). Withal, only several studies take examined whether mandala drawing art therapy can increase mindfulness, spirituality, and SWB. The little literature that exists currently does signal that mandala drawing tin can increase young people's mindfulness (Carsley and Heath, 2018), increase the spirituality of nursing staff (Yilmaz et al., 2018), and have a positive effect on SWB (Shiah and Hwang, 2019). Therefore, the objective of this study is to verify whether mandala cartoon tin increase mindfulness, spirituality, and SWB from a positive perspective.

Traditional meditation and Mandala drawing are both individual behavioral activities, which are the research scope of positive psychology one.0 (PP1.0). PP 1.0 excludes the causes and functions of negative experience, relies on the internal concentration of social reality, fails to integrate negative experience, and does non encourage the understanding of real conflict interaction. It is based on avoiding or reducing attending to social interaction (Wong, 2011). Traditional mandala drawing has the chance of disconnection from reality and hinders people's agreement of social reality. It has many similarities with avoidance mechanism, which aims at limited interaction with reality and abroad from interaction with wider social conflicts (Chiou et al., 2020). In the perspective of PP2.0, Liang devised a new design of Jung's private mandala drawing (IMD), dividing a full circle into various sections, to create an intervention chosen the cooperative mandala drawing (CMD). The practise of CMD, through the collaborative cosmos of two or more people, allows teenagers not only to limited their inner selves but besides to nowadays the spiritual reality of creating a mandala process with others, helping them to generate positive psychology, and also to symphony with the group, and to experience the beauty of unity (Liang et al., 2020). When doing CMD, ane can experience the fashion others remember, the mood, and so add together their own ideas. Cooperating with others, it is not lone and has a richer sense of surprise. On the i hand, collaborative mandala drawing brings the satisfaction of personal mandala drawing, and on the other mitt, it brings the thoughtfulness that you want to give when interacting with others. Collaborative mandala drawing cannot merely express yourself but also help each other, imitate, create, and learn autonomously. In the process, it tin enhance the motivation of team collaboration and the fun and development of altruism interpersonal human relationship (Chen H. et al., 2019). In Liang's study, information technology was observed that the subjects showed a more focused state of engagement and assimilation, and fuller positive emotions during CMD activities than IMD, and from this it was suggested that CMD may help individuals to enter college levels land of mindfulness and a more pleasant experience for individuals.

SWB mainly refers to people's overall emotional and cerebral evaluation of their quality of life. In this sense, what determines whether people are happy is non what really happens—the key is how people interpret what is happening emotionally and how they cognitively process this emotion (Diener et al., 2002). SWB consists of two parts: emotional equilibrium and life satisfaction. Emotional equilibrium refers to an overall and full general valuation of one's life, where happy experiences occupy a comparative advantage in the person's mind compared with unpleasant emotional experiences. Emotional equilibrium contains both positive emotions and negative emotions. Even so, these two attributes are not necessarily correlated, and they are two comparatively contained variables. Life satisfaction is an individual's comprehensive judgment of life (Diener et al., 1999). SWB likewise has a negative effect on depression and anxiety. Therefore, the higher SWB is, the lower the severity of low or anxiety of an private is (Malone and Wachholtz, 2018). Due to the importance of SWB, we should study how to enhance its emotional processes and cognitive processes, which are correlated with spirituality and mindfulness (Csikszentmihalyi, 2013).

Mindfulness is the purposeful and conscious awareness of what is happening at the nowadays without whatever judgment, assay, or reaction (Kabat-Zinn, 2003). Researches accept shown that mindfulness can improve the SWB of anile people (Aliche and Onyishi, 2019), workplace employees (Allen et al., 2017), and teachers (Hwang et al., 2017). Several researchers have likewise confirmed that college students with a college level of mindfulness have a college level of SWB (Bajaj and Pande, 2016; Ge et al., 2019). Although there exists considerable evidence indicating that mindfulness has a positive consequence on SWB, there is limited research to explore the mechanisms behind this relationship. Another underexplored human relationship is how spirituality may be linked to further explanations of mindfulness and SWB.

Spirituality refers to people'southward pursuit and experience of the connection with the essence of life. Information technology has three dimensions: a connection to oneself, a connexion to others and nature, and a connection to transcendence (Meezenbroek et al., 2012). Studies take revealed that spirituality can improve SWB (Kamitsis and Francis, 2013), particularly in elderly people (Lifshitz et al., 2019) and teenagers (Sarriera et al., 2014). Another research explored spiritual prepositional variables and showed how mindfulness can meliorate individual spiritual growth (Matiz et al., 2018). Researchers have examined specific groups of people and adamant that mindfulness can improve spirituality in teenagers (Cobb et al., 2015), improve the spirituality of patients with late-stage cancer (Casula, 2018), improve the spirituality of married couples (Lord, 2017), and accept a positive consequence on the spirituality of patients with psychosis (Da Silva and Pereira, 2017). The literature indicates that in that location exist reasons to believe that people with a high caste of mindfulness may be able to feel high spirituality and thus increase their SWB.

In that location is no previous study on the comparative analysis of CMD and IMD; this study is the first 1 that tested and compared them. Previous studies on CMD are mostly qualitative analysis and exploratory research; this written report is also the first 1 that utilise data to perform quantitative confirmatory analysis on CMD. Thus, the research purpose of this report is to explore the different impacts of CMD and IMD on mindfulness, spirituality, and SWB from the viewpoint of PP 2.0.

According to the same theories, we established the following hypotheses:

  • Hypothesis 1a. In both cooperative group and individual group of Mandala drawing, the mail-assessed scores of the three questionnaires (spirituality, mindfulness, and SWB) are higher than the pre-assessed scores significantly.

  • Hypothesis 1b. The post-assessed scores of 3 questionnaires (spirituality, mindfulness, and SWB) in cooperative group are higher than those in private groups significantly.

  • Hypothesis two. There exists a positive correlation among mindfulness, spirituality, and SWB.

Materials and Methods

Participants

The study initially enrolled eighty students from Chang Gung University in Taiwan, and eventually 76 of them met the screening criteria (19 males, 57 females). All participants were anile from 18 to 41 years (Hateful = 22.3, SD = four.73). Participants were randomly divided into two groups: the CMD group (36 participants) and the IMD group (40 participants). In that location was no significant difference in demographic characteristics between the two groups (Table ane).

Table one

Demographic characteristics of participants.

Feature Total IMD group CMD group
Age (SD) 22.30 (4.73) 21.55 (iv.43) 23.87 (v.21)
Male (%) 19 (25%) x (25%) ix (25%)
Female (%) 57 (75%) 30 (75%) 27 (75%)

Instruments

State Mindfulness Calibration

This scale was used to mensurate the participants' country of mindfulness. The State Mindfulness Scale (SMS) was developed by Tanay and Bernstein (2013) and contains 2 subscales: mindfulness that reflects the state of the body'southward feelings and mindfulness related to psychological events. The trunk mindfulness subscale has 15 items, and the psychological mindfulness subscale has six items. Thus, the total number of items is 21. The participants' answers were given on a 5-point Likert calibration, where one means "non at all" and v ways "very well." The total score for each subscale is the subscale score, and the addition of the 2 subscale scores provides the total score. Previous studies accept verified that the SMS has good validity (Botrel and Kubler, 2019). Cronbach's alpha in this study for this calibration was 0.95.

Spirituality Scale

This scale was used to measure the spirituality of the participants (de Jager Meezenbroek et al., 2012). This scale contains seven subscales: meaning, trust, acceptance, caring for others, connexion with nature, transcendence, and spiritual activity (26 items in total). The participants provided answers on a six-point Likert scale, where one ways "not at all" and 6 means "very well." Each subscale's total score is the subscale score, and the addition of the seven subscale scores provides the full score. Previous studies have verified that the Spirituality Scale has good validity (Jirasek and Hurych, 2018). Cronbach's alpha in this report for this calibration was 0.96.

Positive and Negative Affect Scale and Satisfaction With Life Scale

SWB consists of two parts, emotional balance and life satisfaction (Diener et al., 2002). Therefore, 2 scales were employed to measure this concept. First, the Positive and Negative Affect Calibration (PANAS) developed past Watson et al. (1988) was used to measure out the participants' positive and negative emotional experiences. This scale contains ii subscales: positive emotional experience (10 items) and negative emotional experience (10 items). The participants' provided answers on a v-point Likert calibration, where 1 ways "none at all" and v means "all the fourth dimension." Each subscale'south total score is the subscale score, and the addition of the two subscales provides the full score. Previous studies take verified that this scale has good validity (Chen Q.S. et al., 2019). Cronbach's blastoff in this written report for the PANAS was 0.97. 2d, the Satisfaction With Life Scale (SWLS) was used to mensurate the life satisfaction of the participants (Diener et al., 1985). This scale comprises seven items, and the participants provided answers on a vii-bespeak Likert scale, where 1 means "strongly disagree" and 7 ways "strongly concord." Previous studies have verified that this scale has adept validity (Gigantesco et al., 2019). Cronbach's alpha in this study for the SWLS was 0.95.

Drawing Materials

Each participant received an A4-sized paper with a blank circular outline and a box of 12 colored pencils. The pencils (German Faber-Castell) came in the following colors: carmine, pink, rose, orange, yellow, calorie-free green, dark green, regal, bluish, brown, blackness, and white.

Mandala Drawing Intervention

The mandala drawing intervention involved 5 weekly 90-min sessions, which is a grouping training. Each meeting involves three consecutive stages: (one) a maximum of 20 min of psychological pedagogy, such every bit an introduction to mandala drawing. (2) For 30 min of mandala drawing practice, participants create mandala by answering the question "How am I now" using any painting material of their option. If the student struggles with the art product procedure, the art therapist volition provide guidance to reduce frustration in the creation process. At the offset of mandala drawing, it is suggested to apply a color pen from the outside to the inside, which will take about 30 min. Nigh of the participants will be immersed in the painting without exceeding the concentration across the line, and the instructions will be reduced gradually. (3) The final discussion stage lasts for xl min, during which participants can share their experience of drawing mandala with other participants and lecturers. For the IMD intervention, the subjects were instructed to (1) colour the bare circular outline and express thoughts and feelings related to it and (2) think and express the images in their mind. For the CMD intervention, the subjects were instructed (one) every four members to create a mandala together in a blank circular outline; (2) to better the understanding of oneself and others through non-verbal and exact expression; and (3) to experience how individual efforts contribute to group work through collaborative work.

Procedure and Pattern

Nosotros posted a recruitment advertisement for Mandala drawing on the internal network of Changgung University, which shows that this is a self-psychological exploration activity to help higher students better understand themselves and solve current problems. Professionals will assistance participants analyze their Mandala drawings. Students who are interested and qualified to participate in our Mandala drawing inquiry provide their registration information. The criteria for inclusion were (1) adults over 18 years of age and (2) being able to speak and read enough Chinese to complete the questions. The criteria for exclusion were (ane) self-reported low, anxiety, bipolar disorder, suicide, or substance abuse by medical professionals and (two) having had the experience of mandala cartoon before. Then, 80 eligible participants were randomly assigned to the experimental group (i.due east., the CMD grouping, 40 participants) or the control group (i.east., the IMD grouping, twoscore participants). This research was carried out past researchers with 12 years of mandala painting practical experience and 3 years of mandala painting pedagogy experience. The meeting (cooperative or individual mandala painting) was held in a quiet, non-intrusive room, and each subject was given NT $250 at the start of the survey to boost their motivation. At the showtime of the survey, the participants were provided with instructions to make certain they understood them before continuing. After making sure that they understood the instructions, the participants provided demographic information and filled out the post-obit calibration: SMS, the Spiritual Mental attitude and Involvement List (SAIL), PANAS, and SWLS. The time required to answer the scales was most 20 min. The subjects then began a thirty-min mandala drawing activity. The duration of the mandala painting intervention was 2 weeks. At the end of the intervention, participants filled out the aforementioned questionnaire again and were given an additional NT $250 for participating in this written report. In the post-test, two participants were lost in the cooperative group. Following the funnel debriefing procedure, participants were asked if they knew the purpose of the study, what results were investigated, and if they were aware of the same questions in the pre-test and postal service-examination. The funnel debriefing procedure resulted in the exclusion of two participants in the mail service-test where they expressed a full understanding of the experimental procedure and research purpose, scales of the experiment. In order to enroll subjects who were blind to the experimental atmospheric condition and naively drew the mandala, funnel debriefing helped to obtain a homogeneous sample in both groups. Participants accept the opportunity to record whatever number of questionnaires and drawings assigned to them, as well as the anonymity that allows them to withdraw at a later stage and retain their participation. The study was canonical by the Chang Gung University Ethics Committee (IRB No: 201901236B0) and carefully reviewed to strictly abide by the upstanding guidelines gear up by the Taiwan Psychological Association (encounter Figure i).

An external file that holds a picture, illustration, etc. Object name is fpsyg-11-564430-g001.jpg

Process flowchart. The hateful value, standard deviation, and Pearson correlation matrix were used to analyze the data at the description level, and paired-sample t-tests was used to analyze the information at the inferential level. The sample size recruited matched or exceeded that of previous studies. Information were analyzed using SPSS version 22 (IBM, 2013), and the significance threshold was set to p < 0.05.

Results

Six 2 (Grouping Type: CMD, IMD) × ii (Fourth dimension: Pre, Post) ANOVA with repeated measures on the Time was conducted on the mindfulness (SMS), spirituality (Sail), SWB, and the subscales of SWB (PA, NA, and SWLS), in society to explore which role of SWB is influenced by mandala drawing. The P values of Box'due south Exam results of the 3 groups of data were all greater than 0.05, indicating that the observed covariance matrices of the dependent variables are equal beyond groups. The details of the results are presented in Table 2 and Figure ii.

Tabular array 2

Means and standard deviations for each measure of each grouping, pre- and post-cess.

Hateful (SD)
Group Measures Pre Post Post–Pre
CMD SMS 3.691 (0.770) 3.696 (0.864) 0.005 (0.510)
Canvass 3.752 (0.536) 4.222 (0.574) 0.470 (0.229)***
PA 2.872 (0.650) 3.364 (0.742) 0.492 (0.583)***
NA 1.811 (0.518) 1.650 (0.421) −0.161 (0.473)*
SWLS 2.767 (0.672) 2.776 (0.639) 0.009 (0.100)
SWB 3.828 (1.208) 4.490 (1.229) 0.662 (0.762)***
IMD SMS 3.648 (0.553) 3.567 (0.654) −0.081 (0.525)
SAIL iii.848 (0.491) 4.108 (0.614) 0.260 (0.432)***
PA 2.983 (0.804) 3.030 (0.855) 0.047 (0.489)
NA 1.798 (0.634) 1.573 (0.552) −0.225 (0.510)**
SWLS ii.585 (0.701) 2.547 (0.711) −0.038 (0.226)
SWB iii.770 (1.542) four.005 (1.444) 0.235 (0.888)
An external file that holds a picture, illustration, etc. Object name is fpsyg-11-564430-g002.jpg

Comparison of six scales between IMD and CMD. SMS, Land Mindfulness Scale; SAIL, Spiritual Attitude and Involvement List; SWB, subjective well-beingness; PA, positive affect; NA, negative impact; SWLS, Satisfaction With Life Calibration.

For mindfulness, at that place was no significant main result of Time: F(i, 74) = 0.411, p = 0.523, at that place was no pregnant main effect of Group Blazon: F(1, 74) = 0.320, p = 0.573, and at that place was besides no significant interaction between Time and Grouping Type, F(1, 74) = 0.526, p = 0.471. These results showed that at that place was no meaning difference in SMS scores between the pre-test and the post-test, no significant difference between the CMC group and the FD group, and no interaction effect in the Fourth dimension × Group Type.

For spirituality, there was a meaning chief effect of Time: F(1, 74) = 82.117, p < 0.001 η2 p = 0.526, and in that location was no significant main effect of Group Type, F(i, 74) = 0.006, p = 0.940. However, a significant interaction was found between Time and Grouping Type, F(one, 74) = half-dozen.808, p = 0.011, ηii p = 0.084. Results indicated that both cooperative mandala coloring and free drawing produced a meaning increase in SAIL score levels, just cooperative mandala is more effective.

For PA, there was a significant main result of Time: F(1, 74) = 19.201, p < 0.001 η2 p = 0.206, and there was no significant main issue of Group Blazon, F(1, 74) = 0.455, p = 0.502. However, a significant interaction was institute between Time and Group Type, F(1, 74) = xiii.031, p = 0.001, η2 p = 0.150. Results indicated that cooperative mandala coloring produced a pregnant increment in PA score levels.

For NA, there was a significant main effect of Time: F(1, 74) = xi.625, p = 0.001 η2 p = 0.136, at that place was no significant main result of Group Blazon, F(one, 74) = 0.177, p = 0.675, and there was also no meaning interaction between Time and Group Type, F(one, 74) = 0.318, p = 0.574. Results indicated that both cooperative mandala coloring and costless cartoon produced a significant subtract in NA score levels.

For SWLS, in that location was no significant primary effect of Fourth dimension: F(1, 74) = 0.483, p = 0.489, there was no significant main effect of Group Type: F(1, 74) = 1.740, p = 0.191, and there was likewise no significant interaction between Time and Grouping Type, F(1, 74) = 1.319, p = 0.255. These results showed that there was no significant departure in SWLS scores between the pre-test and the mail service-examination, no significant divergence between the CMC group and the FD grouping, and no interaction consequence in the Fourth dimension × Group Typ.

For SWB, there was a significant master outcome of Fourth dimension: F(1, 74) = 22.093, p < 0.001 η2 p = 0.230, and there was no meaning main effect of Group Blazon, F(ane, 74) = 0.818 p = 0.369. However, a significant interaction was found between Time and Group Type, F(ane, 74) = 5.013, p = 0.028, ηii p = 0.063. Results indicated that cooperative mandala coloring produced a significant increment in SWB score levels.

Hypothesis 2 states that there exists a positive correlation betwixt mindfulness, spirituality, and SWB. The results of the Pearson correlation assay are presented in Table iii. Specifically, the results revealed a significant negative correlation between negative emotions and SWB (r = –0.37, df = 78, p < 0.05) and no significant correlation between negative emotions and mindfulness, spirituality, positive emotions, or life satisfaction.

Table 3

Pearson correlation matrix for mindfulness, spirituality, and SWB (post-assessment of mandala cartoon).

i 2 three four 5 half-dozen
1 one
ii 0.66** one
3 0.31* 0.51** 1
4 0.38** 0.54** 0.84** 1
v –0.08 0.02 −0.37** –0.08 1
half dozen 0.11 0.39** 0.76** 0.45** 0.01 i

There existed a meaning positive correlation between positive emotions and mindfulness (r = 0.38, df = 78, p < 0.05), positive emotions and spirituality (r = 0.54, df = 78, p < 0.05), positive emotions and life satisfaction (r = 0.45, df = 78, p < 0.05), and positive emotions and SWB (r = 0.84, df = 78, p < 0.05). There besides existed a meaning positive correlation between life satisfaction and spirituality (r = 0.39, df = 78, p < 0.05) as well as life satisfaction and SWB (r = 0.76, df = 78, p < 0.05). Thus, Hypothesis ii was supported.

Discussion

This study explored the influence of mandala cartoon on SWB, mindfulness, and spirituality from positive psychology's viewpoint. The core objectives of the research were to examine whether mandala drawing increased mindfulness, spirituality, and SWB. The results of this study provided three main conclusions. Offset, both CMD and IMD significantly increased the participants' spirituality scores. Yet, in terms of mindfulness, no significant departure was observed in both CMD and IMD between the pre-exam and post-test results. Second, CMD significantly affects the subjective well-being of subjects by significantly increasing positive affect. Third, there existed a positive correlation betwixt spirituality, mindfulness, and SWB. Hypotheses 1a and 1b were partially supported, hypothesis 2 was supported, and these results are discussed in the following sections.

Mandala Drawing Tin can Improve SWB and Spirituality

Among the 2 types of mandala cartoon, only CMD significantly improved participants' SWB scores, considering CMD promoted the evolution of interpersonal relationships. Positive relationships are necessary for SWB. Loneliness has a great negative effect on life, and good relationships are the cornerstone of human happiness. To institute a good relationship is to learn to help others, and helping others is the surest style to increase happiness (Cacioppo and Patrick, 2008). For college students, peers are an important source for individuals to obtain instrumental assistance and emotional support, and the quality of peer relationship will significantly affect individual evolution and adaptation. A practiced interpersonal relationship can help college students to obtain a variety of effective social support; provide textile, information, and spiritual support; increase their sense of belonging, pleasure, self-esteem, and self-confidence; ameliorate interpersonal adjustability; and enhance SWB (Li et al., 2018). Practiced relationships help people live longer, feel happier, and have better concrete and mental wellness. When the interpersonal human relationship is harmonious, the mood will be calm and comfortable. When the interpersonal relationship is non harmonious or contradictory, they will feel nervous, anxious, and alone. Higher students with a bad interpersonal relationship tend to view interpersonal disharmonize events from a negative perspective and exhibit bad social beliefs toward others. This is not good for them to go praise from their peers and tends to lead to a variety of negative emotions, reducing subjective well-existence (Rankin et al., 2018).

Between the two kinds of mandala drawing, simply CMD significantly improved participants' positive affect scores, considering CMD stimulated the ventral vagus nerve, relaxed the mind, and restored the trunk to a country of peace and integrity. Expert practice of the social engagement in a grouping can actuate the parasympathetic vagus nerve, enabling it to effectively regulate the level of emotional arousal and visceral state. Ultimately, it can improve a person's ability to socialize with other people and non-exact social communication (Liang et al., 2020). Since CMD provides a social environs that requires interpersonal and emotional interaction among its members during repeated face-to-face social interactions, information technology naturally promotes the evolution of the ventral vagus nervus. Based on this constant opportunity to do the neural circuits to weaken the sympathetic nervous organisation, thus it can inhibit the unnecessary activation of the autonomic nervous arrangement and the ensuing fight-or-flight country (Porges, 2009). Collaborative mandala drawing can help college students to practice social skills, and the paintings tin can be used as a protective space for college students, considering the circumvolve of the mandala created a protection infinite, in which participants can use positive imagination to create and experience the calm, meet, honey, happiness, and other positive emotions, and it provides the community to share and discuss them (Henderson et al., 2007).

Both types of Mandala cartoon decreased participants' negative touch on scores significantly, only the consequence of IMD is meliorate. Jung believed that mandala drawing could human action as a mediator between the negative emotion of a paint and the painter and between the conscious and unconscious. Mandala cartoon provides an opportunity for an individual to externalize negative emotions, thereby establishing a psychological distance from the negative emotions. People realize that their negative emotions are oft unmanageable and chaotic; all the same, mandala drawing can express these negative emotions in a healthy form (Carsley and Heath, 2020). Jung's (2012) main purpose in using the method of mandala drawing was to establish a positive human relationship between a painter and the images in his or her heed. Jung (2012) calls this approach active imagination, which involves a detail blazon of imaginative activity similar to dreaming with your eyes open. Another approach involves using positive emotions to distract attending from negative emotions and focus instead on the development of the positive emotions (Gruber and Oepen, 2018). Cartoon divine Tibetan Buddhism symbols such as mandalas is a counterbalancing response because the mandala image painted by an individual would illustrate some characteristics of their psychological trauma. The process of painting is a process of handling (Jung, 2012). The prerequisite for emotional regulation is the perception of emotional states, which in turn are associated with the interoception. William James was one of the first to suggest a psychological theory linking visceral states to emotional experiences. He believes that emotional stimuli trigger sure visceral, vascular, or physical action, such equally changes in blood pressure and heart charge per unit. In addition, he suggests that perception of these physical responses may exist a key component in mediating emotional experiences. Although physical changes are the basis of emotional experience, the inner feelings of each person are very different (James, 2013). Feldman Barrett argued that greater sensitivity to concrete states will help regulate emotional responses because ongoing physical changes can be more accurately detected, which in turn may give an advantage in distinguishing and possibly regulating different emotional states. The IMD may be a specific way of organizing self-perception of express space, mayhap focusing on the job of organizing 1's troubled emotions into a circle. The aim is mainly to reduce the range of external perception, thus rewarding the interoception rather than the external perception (Barrett and Simmons, 2015).

Both types of Mandala drawing do not increase the participants' mindfulness significantly. Mindfulness is an active concentration of attention that requires clear internal and external awareness. The mechanism behind this is that the individual's attention control intensity far exceeds the controlled result, whereas in the mandala cartoon procedure, the participant is fully immersed in the activity itself. In this country of immersion, external awareness is considerably reduced and a person's perception of their inner self or the environs is as well affected. Previous enquiry has shown that immersion is inversely correlated with mindfulness (Sheldon et al., 2015), which may explain why mandala drawing cannot increase mindfulness significantly. Flow is a state of mind that is completely focused on a task or activity. Experiencing flow produces feelings of ability, alertness, and unconsciousness. Attentional deployment is used as an emotional regulation strategy, since mandala cartoon involves focusing attention on specific aspects of the situation to affect emotion (Gross, 1998). The principle of fine art therapy is realized through the actual manipulation of artistic materials and expresses one's inner world in not-verbal, tactile, and visual ways (Sarid et al., 2017). Csikszentmihalyi described the state of period in the process of fine art production. He plant that the finished works of art are less important to the creators than to the creation procedure of works of fine art, which may be partly attributed to the inherent tactile and visual feel in artistic production (Csikszentmihalyi, 2020). Mindfulness has many similarities with avoidance mechanism, which aims at limited interaction with reality and far away from interaction with wider social conflicts. Avoidance is a negative arroyo in western civilization, while eastern culture emphasizes the utility of this arroyo (Wong and Roy, 2018).

The spirituality scores of the ii kinds of mandala drawing are significantly increased, but the effect of the CMD is better. In the process of mandala cartoon, all kinds of creative sacred symbols have been formed, which tin bring spirituality into the hidden (Tythacott and Bellini, 2020). Spirituality is closely related to the participants' sense of social belonging. The positive impact of mandala drawing on spirituality is due to the possibility of participants participating in the experiment that is obviously aimed at strengthening their life and belonging to the same culture (Steger, 2012). The mandala drawing may involve the situation modification of emotional regulation strategies, in which the perception of greater spirituality may influence a person'due south perception, recall, or response to it. Similarly, frequent use of cognitive change, a emotion regulation strategy, can enhance the value of a particular situation and cultivate a greater sense of spirituality (Gross, 1998). Participation in spiritual activities may likewise increase emotional regulation, suggesting that the relationship betwixt spirituality and emotional regulation is bidirectional. Semplonius et al. (2015) found that participation in spiritual activities provides an opportunity to regulate emotion, which in plow helps immature people successfully interact with each other.

Mindfulness, Spirituality, and SWB Are Positively Correlated

The Pearson correlation results indicated that there existed a significant positive correlation between mindfulness and SWB mainly considering there existed a significant positive correlation between mindfulness and positive emotions. Positive reappraisal is considered an important mechanism for mindfulness to enhance positive emotions. Mindfulness allows an individual to respond to what is happening with a sense of disengagement from the function of the person involved. In other words, mindfulness promotes accurate assessment, assuasive individuals to accept infinite to pause and choose between multiple coping strategies. Individuals with loftier levels of mindfulness always answer to uncertain feelings with a positive attitude, such as seeking social support, stopping negative emotions, and solving problem centers to enhance positive emotions, thereby enhancing private SWB (Lindsay and Creswell, 2015).

There also existed a pregnant positive correlation between spirituality and SWB mainly considering at that place existed a significant positive correlation between spirituality and positive emotions. A significant positive correlation was also noted between spirituality and life satisfaction. The reason for this observation may be that when a person engages in spiritual activities, some specific areas in the private's brain become active. When the spiritual potential of the mind is activated, four areas of the human being encephalon become agile. These areas have evolved over several years to promote positive emotions and cognition, which in plow promote SWB (Newberg, 2014). When individuals feel spiritual ascent, the body naturally produces oxytocin, which helps people feel calm, loved, and connected. At this fourth dimension, people are more willing to engage in altruistic behaviors and experience happiness (Yaden et al., 2017).

Finally, a significant positive correlation was found betwixt mindfulness and spirituality possible because mindfulness creates a type of knowledge. The individual gradually shifts from their previous focus (only on the self) to focus on a larger and more permanent function (connection with other individuals), which links the individual with a larger goal and increases their spirituality (Matiz et al., 2018).

Research Limitations and Time to come Studies

This written report used experimental methods to test whether mandala drawing can increase mindfulness, spirituality, and SWB. Although just some of the hypotheses were supported, our inquiry only utilized instruments adult by western scholars. Western club is mainly influenced by Catholicism and Christian civilisation, whereas Chinese social club is largely influenced by Confucianism, Taoism, and Buddhism. Therefore, our written report of spirituality may have cantankerous-cultural problems. It is suggested that a Chinese-based spirituality scale exist developed in the future to overcome this problem. This study also just explored the influence of mandala cartoon on the promotion of mindfulness, spirituality, and SWB. In the futurity, researchers should also examine the influence of mandala drawing on other aspects of positive psychology and piece of work toward enhancing human happiness from all aspects.

In addition, our study method used grouping testing, in which the researchers paid considerable attention to the rigors of the testing procedure. Nonetheless, certain participants withal did not follow the instructions (e.one thousand., answering the questions without listening to directions). The speed of completion of each participant was likewise different, and the participants who completed showtime may have interfered with the participants who had not answered all the questions. Information technology is suggested that future research avoid group testing in this type of study to reduce the interference of participants. The participants of this study were all university students, which limits our power to extrapolate the results to the full general public. Finally, their report sample comprised considerably more female participants than male participants, which may bias the results and indicate a lack of external validity of the experiment. Therefore, it is unclear whether the results of this research are applicable to other situations and further study is warranted.

Conclusion

This study makes several conclusions as follows. First, we found that mandala drawing not but tin reduce negative emotions but likewise helps to raise the individual's spiritual level, and both IMD and CMD significantly enhanced the subjects' spirituality. 2d, compared with IMD, CMD has a more significant improvement and promotion effect on SWB of subjects. In this study, it was found that CMD mainly helped to heighten SWB by affecting PA of the subjects, while IMD had no significant outcome on PA, and the enhancement consequence of SWB was weaker than that of CMD. Third, we accept found that mindfulness, spirituality, and SWB were all have positively correlated with each other. Finally, nosotros contribute to the mandala drawing literature by linking with mindfulness, spirituality, and SWB, and providing a more in-depth understanding of CMD.

Data Availability Argument

The raw information supporting the conclusions of this article will be made available by the authors, without undue reservation, to any qualified researcher.

Ethics Statement

The studies involving man participants were reviewed and canonical by the Chang Gung University Ethics Commission. The patients/participants provided their written informed consent to participate in this written report.

Author Contributions

CL contributed to data acquisition, interpretation of results, and manuscript preparation. HC contributed to the experimental pattern, data conquering, statistical assay, and interpretation of results. C-YL conducted data acquisition, contributed to preparation of the experimental sites, and cooperated with information acquisition. R-TL participated in data conquering and contributed to the interpretation of results, conceived the written report, and participated in the interpretation of results. W-KC conceived and designed the study and contributed to the estimation of results and manuscript preparation. All authors contributed to the article and canonical the submitted version.

Conflict of Interest

The authors declare that the enquiry was conducted in the absence of any commercial or financial relationships that could be construed equally a potential conflict of involvement.

Acknowledgments

Nosotros give thanks all the participants in this written report. The participants in the psychology experiment understood the purpose and content of the experiment and participated in the experiment with voluntary consent. Participants could discontinue their participation in the experiment at any fourth dimension without penalisation.

Footnotes

Funding. This piece of work was supported by the Ministry of Science and Technology (Well-nigh), Taiwan, Grant About 109-2221-E-182-033-MY3 to CL, HC, C-YL, R-TL, and West-KC.

References

  • Aliche J. C., Onyishi I. E. (2019). Mindfulness and wellbeing in older adults' survivors of herdsmen set on. The mediating consequence of positive reappraisal. Aging Ment. Health 24 1132–1140. [PubMed] [Google Scholar]
  • Allen T. D., Henderson T. Grand., Mancini V. Southward., French K. A. (2017). Mindfulness and meditation practise equally moderators of the relationship between age and subjective wellbeing amidst working adults. Mindfulness 8 1055–1063. 10.1007/s12671-017-0681-6 [CrossRef] [Google Scholar]
  • Bajaj B., Pande N. (2016). Mediating office of resilience in the impact of mindfulness on life satisfaction and affect as indices of subjective well-existence. Personal. Individ. Unequal. 93 63–67. x.1016/j.paid.2015.09.005 [CrossRef] [Google Scholar]
  • Barrett L. F., Simmons W. K. (2015). Interoceptive predictions in the encephalon. Nat. Rev. Neurosci. 16 419–429. 10.1038/nrn3950 [PMC costless article] [PubMed] [CrossRef] [Google Scholar]
  • Botrel L., Kubler A. (2019). Week-long visuomotor coordination and relaxation trainings exercise not increase sensorimotor rhythms (SMR) based brain-reckoner interface operation. Behav. Brain Res. 372:111993. 10.1016/j.bbr.2019.111993 [PubMed] [CrossRef] [Google Scholar]
  • Cacioppo J. T., Patrick W. (2008). Loneliness: Man Nature and the Need for Social Connexion. New York, NY: WW Norton & Company. [Google Scholar]
  • Carsley D., Heath N. L. (2018). Effectiveness of mindfulness-based colouring for exam anxiety in adolescents. Sch. Psychol. Int. 39 251–272. 10.1177/0143034318773523 [CrossRef] [Google Scholar]
  • Carsley D., Heath N. L. (2020). Effectiveness of mindfulness-based coloring for university students' test anxiety. J. Am. Coll. Health 68 518–527. x.1080/07448481.2019.1583239 [PubMed] [CrossRef] [Google Scholar]
  • Casula C. (2018). Clinical hypnosis, mindfulness and spirituality in palliative care. Ann. Palliat. Med. 7 32–xl. x.21037/apm.2017.07.07 [PubMed] [CrossRef] [Google Scholar]
  • Chen H., Liu C., Chiou Westward.-K., Lin R. (2019). "How Menses and Mindfulness Interact with Each Other in Different Types of Mandala Coloring Activities?," in Proceedings of the International Conference on Man-Estimator Interaction (Berlin: Springer; ), 471–486. 10.1007/978-3-030-22577-3_34 [CrossRef] [Google Scholar]
  • Chen Q. Due south., Kong Y. R., Niu J., Gao Westward. Y., Li J. Y., Li M. South. (2019). How leaders' psychological capita influence their followers' psychological majuscule: social substitution or emotional contagion. Forepart. Psychol. 10:1578. 10.3389/fpsyg.2019.01578 [PMC costless commodity] [PubMed] [CrossRef] [Google Scholar]
  • Chiou W.-K., Lin M.-L., Hsieh K.-J., Liu Y.-C., Huang D.-H., Liu C.-Y., et al. (2020). We'll App and Corporate Mandala Improves Mental Health and Creativity: International Briefing on Human-Estimator Interaction. Abingdon: Springer, 25–twoscore. [Google Scholar]
  • Cobb E., Kor A., Miller Fifty. (2015). Back up for adolescent spirituality: Contributions of religious exercise and trait mindfulness. J. Rel. Wellness 54 862–870. 10.1007/s10943-015-0046-1 [PubMed] [CrossRef] [Google Scholar]
  • Csikszentmihalyi One thousand. (2013). Period: The Psychology of Happiness. London: Ebury Publishing. [Google Scholar]
  • Csikszentmihalyi M. (2020). Finding flow: The Psychology Of Date With Everyday Life. New York, NY: Hachette. [Google Scholar]
  • Da Silva J. P., Pereira A. Thousand. (2017). Perceived spirituality, mindfulness and quality of life in psychiatric patients. J. Rel. Health 56 130–140. 10.1007/s10943-016-0186-y [PubMed] [CrossRef] [Google Scholar]
  • de Jager Meezenbroek E., Garssen B., van den Berg M., Tuytel Thousand., van Dierendonck D., Visser A., et al. (2012). Measuring spirituality equally a universal human being experience: evolution of the Spiritual attitude and involvement list (SAIL). J. Psychosoc. Oncol. 30 141–167. 10.1080/07347332.2011.651258 [PubMed] [CrossRef] [Google Scholar]
  • Diener E., Emmons R. A., Larsen R. J., Griffin S. (1985). The satisfaction with life calibration. J. Person. Assess. 49 71–75. [PubMed] [Google Scholar]
  • Diener E., Lucas R. E., Oishi Southward. (2002). Subjective well-beingness: the scientific discipline of happiness and life satisfaction. Handb. Posit. Psychol. 2 63–73. 10.1007/978-94-007-2421-1_3 [CrossRef] [Google Scholar]
  • Diener E., Suh E. M., Lucas R. E., Smith H. L. (1999). Subjective well-beingness: 3 decades of progress. Psychol. Bull. 125 276–302. 10.1037/0033-2909.125.2.276 [CrossRef] [Google Scholar]
  • Elkis-Abuhoff D., Gaydos Thousand., Goldblatt R., Chen M., Rose S. (2009). Mandala drawings every bit an assessment tool for women with chest cancer. Arts Psychother. 36 231–238. 10.1016/j.aip.2009.04.004 [CrossRef] [Google Scholar]
  • Flett J. A. 1000., Lie C., Riordan B. C., Thompson L. Thousand., Conner T. South., Hayne H. (2017). Sharpen your pencils: preliminary show that developed coloring reduces depressive symptoms and anxiety. Creat. Res. J. 29 409–416. 10.1080/10400419.2017.1376505 [CrossRef] [Google Scholar]
  • Ge J. J., Wu J., Li K. S., Zheng Y. (2019). Self-compassion and subjective well-beingness mediate the touch of mindfulness on balanced time perspective in chinese college students. Front end. Psychol. 10:367. 10.3389/fpsyg.2019.00367 [PMC costless article] [PubMed] [CrossRef] [Google Scholar]
  • Gigantesco A., Fagnani C., Toccaceli V., Stazi M. A., Lucidi F., Violani C., et al. (2019). The relationship between satisfaction with life and depression symptoms by gender. Front end. Psychiatry 10:419. 10.3389/fpsyt.2019.00419 [PMC free article] [PubMed] [CrossRef] [Google Scholar]
  • Gross J. J. (1998). The emerging field of emotion regulation: an integrative review. Rev. Gen. Psychol. 2 271–299. 10.1037/1089-2680.two.three.271 [CrossRef] [Google Scholar]
  • Gruber H., Oepen R. (2018). Emotion regulation strategies and effects in fine art-making: a narrative synthesis. Arts Psychother. 59 65–74. ten.1016/j.aip.2017.12.006 [CrossRef] [Google Scholar]
  • Hass-Cohen North., Bokoch R., Findlay J. C., Witting A. B. (2018). A four-drawing art therapy trauma and resiliency protocol written report. Arts Psychother. 61 44–56. [Google Scholar]
  • Henderson P., Rosen D., Mascaro Northward. (2007). Empirical study on the healing nature of mandalas. Psychol. Aesthet. Creat. Arts i:148 10.1037/1931-3896.1.3.148 [CrossRef] [Google Scholar]
  • Hwang Y. S., Bartlett B., Greben Thousand., Hand Thousand. (2017). A systematic review of mindfulness interventions for in-service teachers: a tool to enhance teacher wellbeing and functioning. Teach. Teach. Educ. 64 26–42. 10.1016/j.tate.2017.01.015 [CrossRef] [Google Scholar]
  • IBM (2013). SPSS Statistics for Windows. Armonk, NY: IBM Corp. [Google Scholar]
  • James W. (2013). What is an Emotion? New York, NY: Simon and Schuster. [Google Scholar]
  • Jirasek I., Hurych East. (2018). The perception of spiritual health differences between citizens and physicians in the Czechia. Wellness Prom. Int. 33 858–866. 10.1093/heapro/dax024 [PubMed] [CrossRef] [Google Scholar]
  • Jung C. G. (2012). The Red Book: A Reader'south Edition: A Reader's Edition. New York, NY: WW Norton & Company. [Google Scholar]
  • Kabat-Zinn J. (2003). Mindfulness-based interventions in context: past, nowadays, and future. Clin. Psychol. Sci. Pract. 10 144–156. x.1093/clipsy/bpg016 [CrossRef] [Google Scholar]
  • Kamitsis I., Francis A. J. P. (2013). Spirituality mediates the human relationship betwixt date with nature and psychological wellbeing. J. Environ. Psychol. 36 136–143. 10.1016/j.jenvp.2013.07.013 [CrossRef] [Google Scholar]
  • Kim S. I., Ghil J. H., Choi E. Y., Kwon O. South., Kong M. (2014). A computer system using a structured mandala to differentiate and place psychological disorders. Arts Psychother. 41 181–186. x.1016/j.aip.2014.02.003 [CrossRef] [Google Scholar]
  • Li R., Jiang T., Yong J., Zhou H. (2018). College students' interpersonal relationship and empathy level predict internet donating behavior—Empathy level and online social support as mediators. Psychol. Behav. Sci. vii ane–7. x.11648/j.pbs.20180701.11 [CrossRef] [Google Scholar]
  • Liang Y.-C., Lin Yard.-Fifty., Huang D.-H., Chiou Due west.-One thousand. (2020). "Flow and Interflow: The Design Principles of Cooperative Mandala Coloring (CMC)," in Proceedings of the International Conference on Homo-Computer Interaction (Abingdon: Springer; ), 337–355. 10.1007/978-iii-030-49788-0_25 [CrossRef] [Google Scholar]
  • Lifshitz R., Nimrod G., Bachner Y. K. (2019). Spirituality and wellbeing in after life: a multidimensional approach. Crumbling Ment. Health 23 984–991. 10.1080/13607863.2018.1460743 [PubMed] [CrossRef] [Google Scholar]
  • Lindsay E. K., Creswell J. D. (2015). Back to the basics: how attention monitoring and credence stimulate positive growth. Psychol. Inq. 26 343–348. ten.1080/1047840x.2015.1085265 [CrossRef] [Google Scholar]
  • Liu C., Chen H., Liu C.-Y., Lin R.-T., Chiou Westward.-Chiliad. (2020). The issue of loving-kindness meditation on flight attendants' spirituality, mindfulness and subjective well-existence. Healthcare viii:174. 10.3390/healthcare8020174 [PMC free article] [PubMed] [CrossRef] [Google Scholar]
  • Lord S. A. (2017). Mindfulness and spirituality in couple therapy: The use of meditative dialogue to assistance couples develop compassion and empathy for themselves and each other. Austr. New Zeal. J. Fam. Ther. 38 98–114. 10.1002/anzf.1201 [CrossRef] [Google Scholar]
  • Malone C., Wachholtz A. (2018). The relationship of anxiety and depression to subjective well-being in a mainland chinese sample. J. Rel. Health 57 266–278. 10.1007/s10943-017-0447-4 [PMC free article] [PubMed] [CrossRef] [Google Scholar]
  • Matiz A., Fabbro F., Crescentini C. (2018). Single vs. group mindfulness meditation: Effects on personality, religiousness/spirituality, and mindfulness skills. Mindfulness 9 1236–1244. 10.1007/s12671-017-0865-0 [CrossRef] [Google Scholar]
  • Meezenbroek E. D., Garssen B., van den Berg M., Tuytel G., van Dierendonck D., Visser A., et al. (2012). Measuring spirituality as a universal homo feel: development of the spiritual mental attitude and involvement list (Sheet). J. Psychos. Oncol. thirty 141–167. 10.1080/07347332.2011.651258 [PubMed] [CrossRef] [Google Scholar]
  • Newberg A. B. (2014). The neuroscientific study of spiritual practices. Front. Psychol. v:215. 10.3389/fpsyg.2014.00215 [PMC free commodity] [PubMed] [CrossRef] [Google Scholar]
  • Porges S. Westward. (2009). The polyvagal theory: new insights into adaptive reactions of the autonomic nervous system. Clevel. Clin. J. Med. 76 (Suppl. ii):S86. [PMC free article] [PubMed] [Google Scholar]
  • Rankin J. A., Paisley C. A., Mulla M. M., Tomeny T. Due south. (2018). Unmet social support needs amidst college students: relations betwixt social support discrepancy and depressive and anxiety symptoms. J. Couns. Psychol. 65:474. x.1037/cou0000269 [PubMed] [CrossRef] [Google Scholar]
  • Sarid O., Cwikel J., Czamanski-Cohen J., Huss E. (2017). Treating women with perinatal mood and anxiety disorders (PMADs) with a hybrid cerebral behavioural and art therapy treatment (CB-Art). Arch. womens Ment. Health 20 229–231. x.1007/s00737-016-0668-7 [PubMed] [CrossRef] [Google Scholar]
  • Sarriera J. C., Casas F., Alfaro J., Bedin L., Strelhow One thousand. R. W., Abs D., et al. (2014). Psychometric properties of the personal wellbeing alphabetize in brazilian and chilean adolescents including spirituality and organized religion. Psicol. Reflex. E Crit. 27 710–719. x.1590/1678-7153.201427411 [CrossRef] [Google Scholar]
  • Schrade C., Tronsky L., Kaiser D. H. (2011). Physiological effects of mandala making in adults with intellectual disability. Arts Psychother. 38 109–113. ten.1016/j.aip.2011.01.002 [CrossRef] [Google Scholar]
  • Seligman M. E., Csikszentmihalyi M. (2014). "Positive Psychology: An Introduction," in Menses and the Foundations of Positive Psychology. Abingdon: Springer, 279–298. [Google Scholar]
  • Semplonius T., Good M., Willoughby T. (2015). Religious and non-religious activity engagement as avails in promoting social ties throughout university: The part of emotion regulation. J. Youth Boyhood 44 1592–1606. 10.1007/s10964-014-0200-i [PubMed] [CrossRef] [Google Scholar]
  • Sheldon One thousand. M., Prentice Thou., Halusic One thousand. (2015). The experiential incompatibility of mindfulness and catamenia absorption. Soc. Psychol. Personal. Sci. 6 276–283. 10.1177/1948550614555028 [CrossRef] [Google Scholar]
  • Shiah Y. J., Hwang K. K. (2019). Socialized reflexivity and self-exertion: mandala model of cocky and its role in mental health. Asian J. Soc. Psychol. 22 47–58. ten.1111/ajsp.12344 [CrossRef] [Google Scholar]
  • Snyder C. R., Lopez South. J. (2001). Handbook of Positive Psychology. Oxford: Oxford academy press. [Google Scholar]
  • Steger M. F. (2012). "Experiencing pregnant in life: Optimal functioning at the nexus of well-being, psychopathology, and spirituality," in Personality and Clinical Psychology Series. The Homo Quest For Pregnant: Theories, Research, And Applications , ed. Wong P. T. P. (Abingdon: Routledge; ), 165–184. [Google Scholar]
  • Tanay G., Bernstein A. (2013). State mindfulness scale (SMS): evolution and initial validation. Psychol. Assess. 25:1286. 10.1037/a0034044 [PubMed] [CrossRef] [Google Scholar]
  • Tythacott L., Bellini C. (2020). Deity and display: meanings, transformations, and exhibitions of tibetan buddhist objects. Religions 11:106 ten.3390/rel11030106 [CrossRef] [Google Scholar]
  • Watson D., Clark 50. A., Tellegen A. (1988). Development and validation of cursory measures of positive and negative affect: the PANAS scales. J. Pers. Soc. Psychol. 54:1063. 10.1037/0022-3514.54.vi.1063 [PubMed] [CrossRef] [Google Scholar]
  • Wong P. T. (2011). Positive psychology ii.0: towards a counterbalanced interactive model of the good life. Psychol. Tin. 52:69 10.1037/a0022511 [CrossRef] [Google Scholar]
  • Wong P. T. (2016). Chinese positive psychology revisited. Int. J. Exist. Posit. Psychol. 6:7. [Google Scholar]
  • Wong P. T. (2019). Second wave positive psychology'south (PP ii.0) contribution to counselling psychology. Couns. Psychol. Q. 32 275–284. 10.1080/09515070.2019.1671320 [CrossRef] [Google Scholar]
  • Wong P. T. (2020). The maturing of positive psychology and the emergence of PP ii.0: a book review of positive psychology by william compton and edward hoffman. Int. J. Wellbeing ten 107–117. 10.5502/ijw.v10i1.885 [CrossRef] [Google Scholar]
  • Wong P. T., Roy Southward. (2018). "Critique of positive psychology and positive interventions," in Routledge International Handbooks. The Routledge International Handbook Of Disquisitional Positive Psychology , eds Brown N. J. 50., Lomas T., Eiroa-Orosa F. J. (Abingdon: Routledge; ), 142–160. 10.4324/9781315659794-12 [CrossRef] [Google Scholar]
  • Yaden D. B., Haidt J., Hood R. W., Vago D. R., Newberg A. B. (2017). The varieties of self-transcendent feel. Rev. Gen. Psychol. 21 143–160. x.1037/gpr0000102 [CrossRef] [Google Scholar]
  • Yilmaz G., Ustun B., Gunusen N. P. (2018). Event of a nurse-led intervention program on professional person quality of life and mail-traumatic growth in oncology nurses. Int. J. Nurs. Pract. 24:e12687. x.1111/ijn.12687 [PubMed] [CrossRef] [Google Scholar]

Manufactures from Frontiers in Psychology are provided hither courtesy of Frontiers Media SA

0 Response to "Mandalaa Study of Jungs Mandala and Its Relationship to Art Psychotherapy"

Post a Comment

Subscribe to: Post Comments (Atom)

Iklan Atas Artikel

Iklan Tengah Artikel 1

Iklan Tengah Artikel 2

Iklan Bawah Artikel