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Mindfulness meditators practice the non-judgmental observation of the ongoing stream of internal experiences as they arise. Using voxel-based morphometry, this study investigated MRI brain images of 20 mindfulness (Vipassana) meditators (mean practice 8.6 years; 2 h daily) and compared the regional gray matter concentration to that of non-meditators matched for sex, age, education and handedness. Meditators were predicted to show greater gray matter concentration in regions that are typically activated during meditation. Results confirmed greater gray matter concentration for meditators in the right anterior insula, which is involved in interoceptive awareness. This group difference presumably reflects the training of bodily awareness during mindfulness meditation. Furthermore, meditators had greater gray matter concentration in the left inferior temporal gyrus and right hippocampus. Both regions have previously been found to be involved in meditation. The mean value of gray matter concentration in the left inferior temporal gyrus was predictable by the amount of meditation training, corroborating the assumption of a causal impact of meditation training on gray matter concentration in this region. Results suggest that meditation practice is associated with structural differences in regions that are typically activated during meditation and in regions that are relevant for the task of meditation.
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In this study, we examined the effects of a short mindfulness meditation induction (MMI) on the performance of a P300-based brain–computer interface (BCI) task. We expected that MMI would harness present-moment attentional resources, resulting in two positive consequences for P300-based BCI use. Specifically, we believed that MMI would facilitate increases in task accuracy and promote the production of robust P300 amplitudes. Sixteen-channel electroencephalographic data were recorded from 18 subjects using a row/column speller task paradigm. Nine subjects participated in a 6 min MMI and an additional nine subjects served as a control group. Subjects were presented with a 6 × 6 matrix of alphanumeric characters on a computer monitor. Stimuli were flashed at a stimulus onset asynchrony (SOA) of 125 ms. Calibration data were collected on 21 items without providing feedback. These data were used to derive a stepwise linear discriminate analysis classifier that was applied to an additional 14 items to evaluate accuracy. Offline performance analyses revealed that MMI subjects were significantly more accurate than control subjects. Likewise, MMI subjects produced significantly larger P300 amplitudes than control subjects at Cz and PO7. The discussion focuses on the potential attentional benefits of MMI for P300-based BCI performance.
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Multiple measures exist that examine the attentional aspects of meditation practice, but measurement of the compassion component is relatively understudied. This paper describes the development and initial validation of a scale designed to measure application of the four immeasurable qualities at the heart of Buddhist teachings: loving kindness, compassion, joy and acceptance toward both self and others. Our analyses suggest four distinct subscales: positive qualities toward self, positive qualities toward others, negative qualities toward self and negative qualities toward others. Initial examination of reliability and validity showed high internal consistency for the subscales as well as strong concurrent, discriminant, and construct validity. We believe the Self-Other Four Immeasurables (SOFI) scale has broad utility for research on mindfulness, positive psychology, and social psychology.
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<p>Recently, the psychological construct mindfulness has received a great deal of attention. The majority of research has focused on clinical studies to evaluate the efficacy of mindfulness-based interventions. This line of research has led to promising data suggesting mindfulness-based interventions are effective for treatment of both psychological and physical symptoms. However, an equally important direction for future research is to investigate questions concerning mechanisms of action underlying mindfulness-based interventions. This theoretical paper proposes a model of mindfulness, in an effort to elucidate potential mechanisms to explain how mindfulness affects positive change. Potential implications and future directions for the empirical study of mechanisms involved in mindfulness are addressed. © 2005 Wiley Periodicals, Inc. J Clin Psychol 62: 373–386, 2006.</p>
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<p>Abstract The performance of concentrative and mindfulness meditators on a test of sustained attention (Wilkins' counting test) was compared with controls. Both groups of meditators demonstrated superior performance on the test of sustained attention in comparison with controls, and long-term meditators were superior to short-term meditators. Mindfulness meditators showed superior performance in comparison with concentrative meditators when the stimulus was unexpected but there was no difference between the two types of meditators when the stimulus was expected. The results are discussed in relation to the attentional mechanisms involved in the two types of meditation and implications drawn for mental health.</p>
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Only lately having recovered their bodies and feelings, Western devotees of various meditative practices are in increasing numbers striving to transcend both. Is such a turning inward healthy for individuals and our society? A full response requires both a clarifying discussion of exactly what meditation is and a review of its effects. Meditation, essentially a way of life, is marked by four stages: preparation, attention, active reception, and higher consciousness. Even though the Western traditions aim finally at union with the Infinite and Eastern traditions seek primarily an internal unity through the negation of consciousness, both describe essentially the same four stages, reached through the meditative pathways of the intellect, emotions, body, and action. Present scientific research is only beginning to provide data on the effects of meditation upon the person. To date, most research findings point out psychophysiological changes during meditation, indicating a low-stress state. Meditative experience lends support to the conclusion that successful meditation also positively affects growth by touching man's inner life source, expanding his consciousness, and revealing personal life directions.
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<p>Objective and Participants: The authors evaluated the effects on stress, rumination, forgiveness, and hope of two 8-week, 90-min/wk training programs for college undergraduates in meditation-based stress-management tools. Methods: After a pretest, the authors randomly allocated college undergraduates to training in mindfulness-based stress reduction (MBSR; n = 15), Easwaran's Eight-Point Program (EPP; n = 14), or wait-list control ( n = 15). The authors gathered pretest, posttest, and 8-week follow-up data on self-report outcome measures. Results: The authors observed no post-treatment differences between MBSR and EPP or between posttest and 8-week follow-up ( p > .10). Compared with controls, treated participants ( n = 29) demonstrated significant benefits for stress ( p < .05, Cohen's d = -.45) and forgiveness ( p < .05, d = .34) and marginal benefits for rumination ( p < .10, d = -.34). Conclusions: Evidence suggests that meditation-based stress-management practices reduce stress and enhance forgiveness among college undergraduates. Such programs merit further study as potential health-promotion tools for college populations.</p>
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This study investigated the link between meditation, self-reported mindfulness and cognitive flexibility as well as other attentional functions. It compared a group of meditators experienced in mindfulness meditation with a meditation-naïve control group on measures of Stroop interference and the “d2-concentration and endurance test”. Overall the results suggest that attentional performance and cognitive flexibility are positively related to meditation practice and levels of mindfulness. Meditators performed significantly better than non-meditators on all measures of attention. Furthermore, self-reported mindfulness was higher in meditators than non-meditators and correlations with all attention measures were of moderate to high strength. This pattern of results suggests that mindfulness is intimately linked to improvements of attentional functions and cognitive flexibility. The relevance of these findings for mental balance and well-being are discussed.
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A three-stimulus auditory oddball series was presented to experienced Vipassana meditators during meditation and a control thought period to elicit event-related brain potentials (ERPs) in the two different mental states. The stimuli consisted of a frequent standard tone (500 Hz), an infrequent oddball tone (1000 Hz), and an infrequent distracter (white noise), with all stimuli passively presented through headphones and no task imposed. The strongest meditation compared to control state effects occurred for the distracter stimuli: N1 amplitude from the distracter was reduced frontally during meditation; P2 amplitude from both the distracter and oddball stimuli were somewhat reduced during meditation; P3a amplitude from the distracter was reduced during meditation. The meditation-induced reduction in P3a amplitude was strongest in participants reporting more hours of daily meditation practice and was not evident in participants reporting drowsiness during their experimental meditative session. The findings suggest that meditation state can decrease the amplitude of neurophysiologic processes that subserve attentional engagement elicited by unexpected and distracting stimuli. Consistent with the aim of Vipassana meditation to reduce cognitive and emotional reactivity, the state effect of reduced P3a amplitude to distracting stimuli reflects decreased automated reactivity and evaluative processing of task irrelevant attention-demanding stimuli.
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In order to gain a deeper understanding of the mindfulness construct and the mental health benefits associated with mindfulness-based programmes, the relation between mindfulness and its proposed core component attention was studied. Buddhist and Western mindfulness meditators were compared with non-meditators on tasks of sustained (SART) and executive (the Stroop Task) attention. Relations between self-reported mindfulness (FFMQ) and sustained and executive attention were also analysed. No significant differences were found between meditators and non-meditators either in sustained or executive attention. High scores on the FFMQ total scale and on Describe were related to fewer SART errors. High scores on Describe were also related to low Stroop interference. Mindfulness meditators may have an increased awareness of internal processes and the ability to quickly attend to them but this type of refined attentional ability does not seem to be related to performance on attention tests requiring responses to external targets.
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<p>Meditation is now one of the most enduring, widespread, and researched of all psychotherapeutic methods. However, to date the meeting of the meditative disciplines and Western psychology has been marred by significant misunderstandings and by an assimilative integration in which much of the richness and uniqueness of meditation and its psychologies and philosophies have been overlooked. Also overlooked have been their major implications for an understanding of such central psychological issues as cognition and attention, mental training and development, health and pathology, and psychological capacities and potentials. Investigating meditative traditions with greater cultural and conceptual sensitivity opens the possibility of a mutual enrichment of both the meditative traditions and Western psychology, with far-reaching benefits for both.</p>
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