Mindful meta-awareness: sustained and non-propositional

The brief mind wandering three-factor scale (BMW-3)

In recent years, researchers from different fields have become increasingly interested in measuring individual differences in mind wandering as a psychological trait. Although there are several questionnaires that allow for an assessment of people's perceptions of their mind wandering experiences, they either define mind wandering in a very broad sense or do not sufficiently separate different aspects of mind wandering. Here, we introduce the Brief Mind Wandering Three-Factor Scale (BMW-3), a 12-item questionnaire available in German and English. The BMW-3 conceptualizes mind wandering as task-unrelated thought and measures three dimensions of mind wandering: unintentional mind wandering, intentional mind wandering, and meta-awareness of mind wandering. Based on results from 1038 participants (823 German speakers, 215 English speakers), we found support for the proposed three-factorial structure of mind wandering and for scalar measurement invariance of the German and English versions. All subscales showed good internal consistencies and moderate to high test-retest correlations and thus provide an effective assessment of individual differences in mind wandering. Moreover, the BMW-3 showed good convergent validity when compared to existing retrospective measures of mind wandering and mindfulness and was related to conscientiousness, emotional stability, and openness as well as self-reported attentional control. Lastly, it predicted the propensity for mind wandering inside and outside the lab (as assessed by in-the-moment experience sampling), the frequency of experiencing depressive symptoms, and the use of functional and dysfunctional emotion regulation strategies. All in all, the BMW-3 provides a brief, reliable, and valid assessment of mind wandering for basic and clinical research.

Reflexivity gradient-Consciousness knowing itself

Some consider phenomenal consciousness to be the great achievement of the evolution of life on earth, but the real achievement is much more than mere phenomenality. The real achievement is that consciousness has woken up within us and has recognized itself, that within us humans, consciousness knows that it is conscious. This short review explores the reflexivity of consciousness from the perspective of consciousness itself-a non-conceptual nondual awareness, whose main property is its non-representational reflexivity. In light of this nondual reflexivity, different types of reflexivity proposed by current theories can be seen as a gradation of relational or transitive distances between consciousness as the knower and consciousness as the known, from fully representational and dual, through various forms of qualified monism, to fully non-representational and nondual.

Frequent Lucid Dreaming Is Associated with Meditation Practice Styles, Meta-Awareness, and Trait Mindfulness

Lucid dreaming involves becoming aware that one's current experience is a dream, which has similarities with the notion of mindfulness-becoming aware of moment-to-moment changes in experience. Additionally, meta-awareness, the ability to explicitly notice the current content of one's own mental state, has also been proposed to play an important role both in lucid dreaming and mindfulness meditation practices. However, research has shown conflicting strengths of associations between mindfulness, meditation, and lucid dreaming frequency, and the link between lucid dreaming and meta-awareness has not yet been empirically studied. This study evaluated the associations between lucid dreaming frequency and different meditation practice styles, mindfulness traits, and individual differences in meta-awareness through an online survey (n = 635). The results suggest that daily frequent meditators experience more lucid dreams than non-frequent meditators. However, weekly frequent meditators did not have a higher lucid dreaming frequency. A positive association was observed between open monitoring styles of meditation and lucid dreaming. The findings also indicate that meta-awareness is higher for meditators and weekly lucid dreamers. Furthermore, frequent lucid dreaming was commonly associated with a non-reactive stance and experiencing transcendence. Overall, the findings suggest a positive relationship between specific meditation practices and lucid dreaming as well as the importance of meta-awareness as a cognitive process linking meditation, mindfulness, and lucid dreaming.

Arousal coherence, uncertainty, and well-being: an active inference account

Here we build on recent findings which show that greater alignment between our subjective experiences (how we feel) and physiological states (measurable changes in our body) plays a pivotal role in the overall psychological well-being. Specifically, we propose that the alignment or 'coherence' between affective arousal (e.g. how excited we 'feel') and autonomic arousal (e.g. heart rate or pupil dilation) may be key for maintaining up-to-date uncertainty representations in dynamic environments. Drawing on recent advances in interoceptive and affective inference, we also propose that arousal coherence reflects interoceptive integration, facilitates adaptive belief updating, and impacts our capacity to adapt to changes in uncertainty, with downstream consequences to well-being. We also highlight the role of meta-awareness of arousal, a third level of inference, which may permit conscious awareness, learning about, and intentional regulation of lower-order sources of arousal. Practices emphasizing meta-awareness of arousal (like meditation) may therefore elicit some of their known benefits via improved arousal coherence. We suggest that arousal coherence is also likely to be associated with markers of adaptive functioning (like emotional awareness and self-regulatory capacities) and discuss mind-body practices that may increase coherence.

Hierarchical consciousness: the Nested Observer Windows model

Foremost in our experience is the intuition that we possess a unified conscious experience. However, many observations run counter to this intuition: we experience paralyzing indecision when faced with two appealing behavioral choices, we simultaneously hold contradictory beliefs, and the content of our thought is often characterized by an internal debate. Here, we propose the Nested Observer Windows (NOW) Model, a framework for hierarchical consciousness wherein information processed across many spatiotemporal scales of the brain feeds into subjective experience. The model likens the mind to a hierarchy of nested mosaic tiles-where an image is composed of mosaic tiles, and each of these tiles is itself an image composed of mosaic tiles. Unitary consciousness exists at the apex of this nested hierarchy where perceptual constructs become fully integrated and complex behaviors are initiated via abstract commands. We define an observer window as a spatially and temporally constrained system within which information is integrated, e.g. in functional brain regions and neurons. Three principles from the signal analysis of electrical activity describe the nested hierarchy and generate testable predictions. First, nested observer windows disseminate information across spatiotemporal scales with cross-frequency coupling. Second, observer windows are characterized by a high degree of internal synchrony (with zero phase lag). Third, observer windows at the same spatiotemporal level share information with each other through coherence (with non-zero phase lag). The theoretical framework of the NOW Model accounts for a wide range of subjective experiences and a novel approach for integrating prominent theories of consciousness.

Two models of mind blanking

Mind blanking is a mental state in which attention does not bring any perceptual input into conscious awareness. As this state is still largely unexplored, we suggest that a comprehensive understanding of mind blanking can be achieved through a multifaceted approach combining self-assessment methods, neuroimaging and neuromodulation. In this article, we explain how electroencephalography and transcranial magnetic stimulation could be combined to help determine whether mind blanking is associated with a lack of mental content or a lack of linguistically or conceptually determinable mental content. We also question whether mind blanking occurs spontaneously or intentionally and whether these two forms are instantiated by the same or different neural correlates.

A randomized controlled pilot trial of brief online mindfulness training in young drivers

OBJECTIVE

Driver distraction contributes to fatal and injury crashes in young drivers. Mind wandering (MW) is a covert form of distraction involving task-unrelated thoughts. Brief online mindfulness training (MT) may reduce unsafe driving by enhancing recognition (meta-awareness) of MW and reducing its occurrence. This pilot trial tested these proposed mechanisms of MT and explored its specificity of action, effects on driving behaviour in simulation, as well as intervention adherence and acceptability in young drivers.

METHODS

A pre-post (T1, T2), randomized, active placebo-controlled, double-blinded design was used. Twenty-six drivers, aged 21-25, received either brief online MT (experimental) or progressive muscle relaxation (PMR, control) over 4-6 days. A custom website blindly conducted randomization, delivered interventions, administered questionnaires, and tracked adherence. At T1 and T2, a simulator measured driving behaviour while participants indicated MW whenever they recognized it, to assess meta-awareness, and when prompted by a thought-probe, to assess overall MW.

RESULTS

MT reduced MW while driving in simulation. The MT group reported higher state mindfulness following sessions. Motivation did not account for MW or mindfulness results. MT and meta-awareness were associated with more focus-related steering behaviour. Intervention groups did not significantly differ in adherence or attrition. No severe adverse effects were reported, but MT participants reported more difficulty following intervention instructions.

CONCLUSION

Results support a plausible mechanism of MT for reducing MW-related crash risk (i.e., reduction of MW) in young drivers. This preliminary evidence, alongside promising online adherence and acceptability results, warrants definitive efficacy and effectiveness trials of online MT.

The (In)flexible self: Psychopathology, mindfulness, and neuroscience

Clinical and neuroscientific evidence indicates that transdiagnostic processes contribute to the generation and maintenance of psychopathological symptoms and disorders. Rigidity (inflexibility) appears a core feature of most transdiagnostic pathological processes. Decreasing rigidity may prove important to restore and maintain mental health. One of the primary domains in which rigidity and flexibility plays a role concerns the self. We adopt the pattern theory of self (PTS) for a working definition of self. This incorporates the pluralist view on self as constituted by multiple aspects or processes, understood to constitute a self-pattern, i.e. processes organized in non-linear dynamical relations across a number of time scales. The use of mindfulness meditation in the format of Mindfulness Based Interventions (MBIs) has been developed over four decades in Clinical Psychology. MBIs are promising as evidence-based treatments, shown to be equivalent to gold-standard treatments and superior to specific active controls in several randomized controlled trials. Notably, MBIs have been shown to target transdiagnostic symptoms. Given the hypothesized central role of rigid, habitual self-patterns in psychopathology, PTS offers a useful frame to understand how mindfulness may be beneficial in decreasing inflexibility. We discuss the evidence that mindfulness can alter the psychological and behavioral expression of individual aspects of the self-pattern, as well as favour change in the self-pattern as a whole gestalt. We discuss neuroscientific research on how the phenomenology of the self (pattern) is reflected in associated cortical networks and meditation-related alterations in cortical networks. Creating a synergy between these two aspects can increase understanding of psychopathological processes and improve diagnostic and therapeutic options.

Mindfulness Training Improves Attention: Evidence from Behavioral and Event-related Potential Analyses

Mindfulness meditation helps to improve attentional capacity. However, the neural correlates that indicate the mechanism through which mindfulness improves attention are unclear. To address this gap, we aimed to assess the effects of mindfulness training on sustained attentional capacity. Event-related potentials (ERPs) associated with the modified sustained attention response task (mSART) were used in this study. A total of 45 college students were randomly assigned to either the mindfulness group (n = 21) or the control group (n = 24). Participants in the mindfulness group received a three-week mindfulness training. The self-report results showed that the mindfulness group reported higher mindfulness scores (observing and non-judgment of inner experiences) after the training. The mindfulness group also scored lower on the state anxiety than the control group. Behavioral results also showed that self-caught mind wandering in the mindfulness group significantly decreased after the training, and the mindfulness group showed a faster response after the training. The ERP results showed that N2 amplitudes in the post-test were significantly greater than those in the pre-test in the mindfulness group. We did not find any interactions between group and time for P3. The findings suggest that mindfulness training can effectively improve sustained attentional capacity, as indicated by reduced mind wandering and increased N2 responses.

Assessing Decentering Capacity in Athletes: A Moderated Mediation Model

Decentering has received more attention in sports literature as a self-regulating skill capable of significantly limiting episodes of mental block in competitive situations. This contribution depicts a comparative study conducted with 375 Italian national and international athletes. The objective was to evaluate athletes' decentralization skills across different sports and levels of competition and test a mediation model of decentering in sports with coping and emotional balance variables. Pearson bivariate correlations, linear hierarchical regression, and simple mediation analysis were conducted for all main measures (The Decentering Sport Scale, The Emotion Regulation Questionnaire, and The Coping Orientations to Problems Experienced). Outputs reported significant associations with emotional regulation and coping styles. Mediation analysis confirmed the central mediating role of decentering capacity which has indirect effects on both the coping ability of problem solving (z-value = 2.986; p = 0.003) and cognitive reappraisal (z-value = 2.779; p = 0.005). Decentering acts as a mediator between an athlete's positive attitude, problem-orientation ability, and management of emotions in competition through cognitive reappraisal. The study highlights the significance of evaluating and enhancing decentralization skills in order to establish specific action mechanisms, which are crucial for both peak performance and the athlete's health.

Knock yourself out: Brief mindfulness-based meditation eliminates self-prioritization

Recent research has asserted that self-prioritization is an inescapable facet of mental life, but is this viewpoint correct? Acknowledging the flexibility of social-cognitive functioning, here we considered the extent to which mindfulness-based meditation-an intervention known to reduce egocentric responding-attenuates self-bias. Across two experiments (Expt. 1, N = 160; Expt. 2, N = 160), using an object-classification task, participants reported the ownership of previously assigned items (i.e., owned-by-self vs. owned-by-friend) following a 5-minute period of mindfulness-based meditation compared with control meditation (Expt. 1) or no meditation (Expt. 2). The results revealed that mindfulness meditation abolished the emergence of the self-ownership effect during decision-making. An additional computational (i.e., drift diffusion model) analysis indicated that mindfulness meditation eliminated a prestimulus bias toward self-relevant (vs. friend-relevant) responses, increased response caution, and facilitated the rate at which evidence was accumulated from friend-related (vs. self-related) objects. Collectively, these findings elucidate the stimulus and response-related operations through which brief mindfulness-based meditation tempers self-prioritization.

A neurophenomenological approach to non-ordinary states of consciousness: hypnosis, meditation, and psychedelics

No contemporary unifying framework has been provided for the study of non-ordinary states of consciousness (NSCs) despite increased interest in hypnosis, meditation, and psychedelics. NSCs induce shifts in experiential contents (what appears to the experiencer) and/or structure (how it appears). This can allow the investigation of the plastic and dynamic nature of experience from a multiscale perspective that includes mind, brain, body, and context. We propose a neurophenomenological (NP) approach to the study of NSCs which highlights their role as catalysts of transformation in clinical practice by refining our understanding of the relationships between experiential (subjective) and neural dynamics. We outline the ethical implications of the NP approach for standard conceptions of health and pathology as well as the crucial role of experience-based know-how in NSC-related research and application.

Self-caught methodologies for measuring mind wandering with meta-awareness: A systematic review

Mind wandering, also known as task-unrelated thought, refers to the drift of attention from a focal task or train of thought. Because self-caught measures of mind wandering require participants to spontaneously indicate when they notice their attention drift, self-caught methodologies provide a way to measure mind wandering with meta-awareness. Given the proposed role of meta-awareness in mental health and psychological interventions, an overview of existing self-caught methodologies would help clinicians and researchers make informed decisions when choosing or adapting a mind wandering or meta-awareness measure. This systematic review included 39 studies after 790 studies were assessed for eligibility. All studies operationalised mind wandering as instances of attention drift from a primary task. Three types of primary task were identified: (1) tasks adapted from computerised continuous performance tests (CPT) of sustained attention, (2) tasks involving focusing on the breath or a stream of aural beats, akin to in-vivo mindfulness meditation, (3) tasks involving an everyday life activity such as reading. Although data on mind wandering without meta-awareness (e.g., measured with probe-caught measures) was also obtained in many studies, such data was not always used in conjunction with self-caught mind wandering data to determine level of mind wandering meta-awareness. Few studies reported both reliability and validity of the measures used. This review shows that considerable methodological heterogeneity exists in the literature. Methodological variants of self-caught mind wandering methodologies are documented and examined, and suggestions for future research and clinical work are suggested.

Pre-Molecular Assessment of Self-Processes in Neurotypical Subjects Using a Single Cognitive Behavioral Intervention Evoking Autobiographical Memory

In the last 20 years, several contributions have been published on what concerns the conceptual and empirical connections between self-processes. However, only a limited number of publications addressed the viability of those processes to characterize mental health in neurotypical subjects with a normative pattern of neurodevelopment. Furthermore, even fewer experiments focused explicitly on the complexity of studying neurotypical phenomenal data. On the one hand, this normative pattern is commonly associated with mental health and a multifaceted self-concept and well-being. On the other hand, well-being is often related to a healthy cognitive life. However, how such intricate and complex relation between self-processes is established in neurotypical subjects requires further evidence. The novelty of this work is thus studying the first-person experience, which is correlated with the mental events aroused by a cognitive behavioral intervention. The prior methodology that led to the complete characterization of a neurotypical sample was already published by the authors, although the materials, the methods, the sample screening, and the sample size study required further explanation and exploration. This paper's innovation is hence the phenomenological assessment of subjects' self-regulation, which is used for mental health profiling, providing the basis for subsequent molecular typing. For that matter, a convenience sample of 128 (19-25-year-old) neurotypical young adults, healthy university students at the University of Lisbon, non-medicated and with no serious, uncontrolled, or chronic diseases, are characterized according to their cognitive functioning and self-concept. The procedure comprised (i) a mental status examination (psychological assessment) and (ii) a psychological intervention, i.e., a single cognitive behavioral intervention (intervention protocol). The psychological assessment was a standardized and structured clinical interview, which comprised the use of 4 psychological scales complementary to the classical Mental Status Examination (MSE). The intervention protocol applied a combined exercise of psychophysical training and autobiographical-self memory-recalling. The results permitted identifying and isolating four different subgroups (self awareness, self consciousness, reflective self, and pre-reflective self) in neurotypical subjects with discrete self-processes. The outcome of this study is screening four different aspects of self-reflection and the isolation between various forms of self-directed attention and their interconnections in these four mental health strata. The practical implication of this study is to fulfill an a priori pre-molecular assessment of self-regulation with separate cognitive characteristics. The reliability of these mental strata, their distinct neurophysiology, and discrete molecular fingerprint will be tested in a future publication by in silico characterization, total protein profiling, and simultaneous immunodetection of the neuropeptide and neuroimmune response of the same participants.

Reducing and deducing the structures of consciousness through meditation

According to many first-person accounts, consciousness comprises a subject-object structure involving a mental action or attitude starting from the “subjective pole” upon an object of experience. In recent years, many paradigms have been developed to manipulate and empirically investigate the object of consciousness. However, well-controlled investigation of subjective aspects of consciousness has been more challenging. One way, subjective aspects of consciousness are proposed to be studied is using meditation states that alter its subject-object structure. Most work to study consciousness in this way has been done using Buddhist meditation traditions and techniques. There is another meditation tradition that has been around for at least as long as early Buddhist traditions (if not longer) with the central goal of developing a fine-grained first-person understanding of consciousness and its constituents by its manipulation through meditation, namely the Tantric tradition of Yoga. However, due to the heavy reliance of Yogic traditions on the ancient Indian Samkhya philosophical system, their insights about consciousness have been more challenging to translate into contemporary research. Where such translation has been attempted, they have lacked accompanying phenomenological description of the procedures undertaken for making the precise subject-object manipulations as postulated. In this paper, I address these issues by first detailing how Tantric Yoga philosophy can be effectively translated as a systematic phenomenological account of consciousness spanning the entirety of the subject-object space divided into four “structures of consciousness” from subject to object. This follows from the work of the 20th century polymath and founder of the Tantric Yoga school of Ananda Marga, Prabhat Ranjan Sarkar, who expounded on the “cognitivization” of Samkhya philosophy. I then detail stepwise meditation procedures that make theoretical knowledge of these structures of consciousness a practical reality to a Tantric Yoga meditator in the first-person. This is achieved by entering meditative states through stepwise experiential reduction of the structures of consciousness from object to subject, as part of their meditative goal of “self-realization.” I end by briefly discussing the overlap of these putative meditation states with proposed states from other meditation traditions, and how these states could help advance an empirical study of consciousness.

Meta-analytic evidence that mindfulness training alters resting state default mode network connectivity

This meta-analysis sought to expand upon neurobiological models of mindfulness through investigation of inherent brain network connectivity outcomes, indexed via resting state functional connectivity (rsFC). We conducted a systematic review and meta-analysis of rsFC as an outcome of mindfulness training (MT) relative to control, with the hypothesis that MT would increase cross-network connectivity between nodes of the Default Mode Network (DMN), Salience Network (SN), and Frontoparietal Control Network (FPCN) as a mechanism of internally-oriented attentional control. Texts were identified from the databases: MEDLINE/PubMed, ERIC, PSYCINFO, ProQuest, Scopus, and Web of Sciences; and were screened for inclusion based on experimental/quasi-experimental trial design and use of mindfulness-based training interventions. RsFC effects were extracted from twelve studies (mindfulness n = 226; control n = 204). Voxel-based meta-analysis revealed significantly greater rsFC (MT > control) between the left middle cingulate (Hedge's g = .234, p = 0.0288, I2 = 15.87), located within the SN, and the posterior cingulate cortex, a focal hub of the DMN. Egger's test for publication bias was nonsignificant, bias = 2.17, p = 0.162. In support of our hypothesis, results suggest that MT targets internetwork (SN-DMN) connectivity implicated in the flexible control of internally-oriented attention.

The Distinctive Mindfulness of Dzogchen: Jigme Lingpa’s Advice on Meta-Awareness and Nondual Meditation

For Indian Buddhists and their Tibetan successors, the faculty of “mindfulness” (Skt. smṛti, Tib. dran pa) has been interpreted as the foundation of the threefold development of wisdom (study, reflection, cultivation). Such a model was, in Tibet, the hallmark of the gradual approach to awakening, whereas in the simultaneous approach, the state beyond ordinary mindfulness was emphasized. The complementarity of both approaches has been an essential issue, especially for the Nyingma tradition, which holds the direct teaching of Dzogchen to be the penultimate. To elucidate the operations of mindfulness in this context, this paper analyzes two guidance texts on mindfulness by Rigdzin Jigme Lingpa (1730–1798), Ocean of Qualities: Advice on Mindfulness and Cudgel to Discern the Real: Advice that Shines from Mindfulness and Meta-Awareness, the latter translated into English for the first time in this paper. As this study shows, Jigme Lingpa articulates a twofold typology of mindfulness, first a mindfulness that is effortful and conditioned, and secondarily the distinctive mindfulness of Dzogchen that is inseparable from pure awareness or rigpa (rig pa). Jigme Lingpa thus applies mindfulness to integrate Buddhist teachings and make sense of alternative modes of practice along the Dzogchen path.

On the relationship between mind wandering and mindfulness

Mind wandering (MW) and mindfulness have both been reported to be vital moderators of psychological wellbeing. Here, we aim to examine how closely associated these phenomena are and evaluate the psychometrics of measures often used to quantify them. We investigated two samples, one consisting of German-speaking unpaid participants (GUP, n [Formula: see text] 313) and one of English-speaking paid participants (EPP, n [Formula: see text] 228) recruited through MTurk.com. In an online experiment, we collected data using the Mindful Attention Awareness Scale (MAAS) and the sustained attention to response task (SART) during which self-reports of MW and meta-awareness of MW were recorded using experience sampling (ES) probes. Internal consistency of the MAAS was high (Cronbachs [Formula: see text] of 0.96 in EPP and 0.88 in GUP). Split-half reliability for SART measures and self-reported MW was overall good with the exception of SART measures focusing on Nogo trials, and those restricted to SART trials preceding ES in a 10 s time window. We found a moderate negative association between trait mindfulness and MW as measured with ES probes in GUP, but not in EPP. Our results suggest that MW and mindfulness are on opposite sides of a spectrum of how attention is focused on the present moment and the task at hand.

Knowing the Knowing. Non-dual Meditative Practice From an Enactive Perspective

Within a variety of contemplative traditions, non-dual-oriented practices were developed to evoke an experiential shift into a mode of experiencing in which the cognitive structures of self-other and subject-object subside. These practices serve to de-reify the enactment of an observing witness which is usually experienced as separate from the objects of awareness. While several contemplative traditions, such as Zen, Mahāmudrā, Dzogchen, and Advaita Vedanta emphasize the importance of such a non-dual insight for the cultivation of genuine wellbeing, only very few attempts in contemplative science have turned toward the study of non-dual-oriented practices. This article starts from a recently developed theoretical cognitive science framework that models the requirements of a temporary experiential shift into a mode of experiencing free from cognitive subject-object structure. This model inspired by the enactive approach contributes theoretically grounded hypotheses for the much-needed rigorous study of non-dual practices and non-dual experiences. To do so, three steps are taken: first, common elements of non-dual-oriented practices are outlined. Second, the main ideas of enactive cognitive science are presented including a principled theoretical model of what is required for a shift to a pure non-dual experience, that is, an experiential mode that is unbound by subject-object duality. Third, this synthesized theoretical model of the requirements for the recognition of the non-dual is then compared with a specific non-dual style of meditation practice, namely, Mahāmudrā practice from Tibetan Buddhism. This third step represents a heuristic for evaluating the external coherence of the presented model. With this, the aim is to point toward a principled enactive view of non-dual meditative practice. In drawing the implications of the presented model, this article ends with an outlook toward next steps for further developing a research agenda that may fully address the concrete elements of non-dual practices.

Defining Meditation: Foundations for an Activity-Based Phenomenological Classification System

Classifying different meditation techniques is essential for the progress of meditation research, as this will enable discerning which effects are associated with which techniques, in addition to supporting the development of increasingly effective and efficient meditation-based training programs and clinical interventions. However, both the task of defining meditation itself, as well as defining specific techniques, faces many fundamental challenges. Here we describe problems involved in this endeavor and suggest an integrated model for defining meditation. For classifying different meditation techniques, we draw on classical, contemporary, and holistic systems of classification. We analyze different techniques and propose that all meditation techniques are based on a specific set of activities, that is: focusing, releasing, imagining, and moving in relation to an object of meditation, including fields of experience. Meditative activities can be combined and unified in the activities of observing, producing, and being aware. All meditative activities are unified in awareness of awareness. Defining specific meditation techniques may be done by specifying which activities and objects are involved. The advantage of our approach is that it can potentially account for the inner workings of all current systems of classification and hence it lays the foundation for formulating an overarching system of meditation that can guide future research and practice.

Mind wandering and depression: A status report

While many clinical studies and overviews on the contribution of rumination to depression exist, relatively little information regarding the role of mind wandering (MW) in general is available. Therefore, it remains an open question whether patterns of MW are altered in depression and, if so, how these alterations are related to rumination. Here, we review and discuss studies investigating MW in cohorts, showing either a clinically significant depression or with clinically significant disorders accompanied by depressive symptoms. These studies yield first tentative insights into major issues. However, further investigations are required, specifically studies which: i) compare patients with a primary diagnosis of major depression with healthy and appropriately matched controls, ii) implement measures of both MW and rumination, iii) are based on experience sampling (in combination with other key approaches), iv) compare experience sampling during daily life, resting state and attentional tasks, v) explore possible biases in the assessment of MW, vi) acquire data not only related to the propensity and contents of MW, but also regarding meta-awareness and intentionality.

Alpha and theta oscillations are inversely related to progressive levels of meditation depth

Meditation training is proposed to enhance mental well-being by modulating neural activity, particularly alpha and theta brain oscillations, and autonomic activity. Although such enhancement also depends on the quality of meditation, little is known about how these neural and physiological changes relate to meditation quality. One model characterizes meditation quality as five increasing levels of ‘depth’: hindrances, relaxation, concentration, transpersonal qualities and nonduality. We investigated the neural oscillatory (theta, alpha, beta and gamma) and physiological (respiration rate, heart rate and heart rate variability) correlates of the self-reported meditation depth in long-term meditators (LTMs) and meditation-naïve controls (CTLs). To determine the neural and physiological correlates of meditation depth, we modelled the change in the slope of the relationship between self-reported experiential degree at each of the five depth levels and the multiple neural and physiological measures. CTLs reported experiencing more ‘hindrances’ than LTMs, while LTMs reported more ‘transpersonal qualities’ and ‘nonduality’ compared to CTLs, confirming the experiential manipulation of meditation depth. We found that in both groups, theta (4–6 Hz) and alpha (7–13 Hz) oscillations were related to meditation depth in a precisely opposite manner. The theta amplitude positively correlated with ‘hindrances’ and increasingly negatively correlated with increasing meditation depth levels. Alpha amplitude negatively correlated with ‘hindrances’ and increasingly positively with increasing depth levels. The increase in the inverse association between theta and meditation depth occurred over different scalp locations in the two groups—frontal midline in LTMs and frontal lateral in CTLs—possibly reflecting the downregulation of two different aspects of executive processing—monitoring and attention regulation, respectively—during deep meditation. These results suggest a functional dissociation of the two classical neural signatures of meditation training, namely, alpha and theta oscillations. Moreover, while essential for overcoming ‘hindrances’, executive neural processing appears to be downregulated during deeper meditation experiences.

Mindfulness in Athletes

ABSTRACT

Interventions to promote athlete health and performance have traditionally been focused on the physical elements of injury and training. More recently, however, increasing attention has been placed on the mental aspects of athlete health, with emerging evidence suggesting that injury risk and athletic performance are significantly affected by athlete well-being. Mindfulness meditation has been shown to have significant benefits for a number of physical and mental health outcomes in various clinical populations, and recent research has explored how mindfulness may enhance athletic performance, improve athlete mental health, reduce injury risk, and perhaps even facilitate recovery from injury. As awareness of mindfulness as a noninvasive, low-risk, and accessible intervention increases in the Western society, use among athletes has increased as well. Health care providers should be aware of this evidence in order to guide athletes regarding the use of mindfulness as an intervention to potentially improve athlete health and performance.

From Self-Esteem to Selflessness: An Evidence (Gap) Map of Self-Related Processes as Mechanisms of Mindfulness-Based Interventions

Self-related processes (SRPs) have been theorized as key mechanisms of mindfulness-based interventions (MBIs), but the evidence supporting these theories is currently unclear. This evidence map introduces a comprehensive framework for different types of SRPs, and how they are theorized to function as mechanisms of MBIs (target identification). The evidence map then assesses SRP target engagement by mindfulness training and the relationship between target engagement and outcomes (target validation). Discussion of the measurement of SRPs is also included. The most common SRPs measured and engaged by standard MBIs represented valenced evaluations of self-concept, including rumination, self-compassion, self-efficacy, and self-esteem. Rumination showed the strongest evidence as a mechanism for depression, with other physical and mental health outcomes also supported. Self-compassion showed consistent target engagement but was inconsistently related to improved outcomes. Decentering and interoception are emerging potential mechanisms, but their construct validity and different subcomponents are still in development. While some embodied self-specifying processes are being measured in cross-sectional and meditation induction studies, very few have been assessed in MBIs. The SRPs with the strongest mechanistic support represent positive and negative evaluations of self-concept. In sum, few SRPs have been measured in MBIs, and additional research using well-validated measures is needed to clarify their role as mechanisms.

Implicit-explicit gradient of nondual awareness or consciousness as such

Consciousness is multi-dimensional but is most often portrayed with a two-dimensional (2D) map that has global levels or states on one axis and phenomenal contents on the other. On this map, awareness is conflated either with general alertness or with phenomenal content. This contributes to ongoing difficulties in the scientific understanding of consciousness. Previously, I have proposed that consciousness as such or nondual awareness-a basic non-conceptual, non-propositional awareness in itself free of subject-object fragmentation-is a unique kind that cannot be adequately specified by this 2D map of states and contents. Here, I propose an implicit-explicit gradient of nondual awareness to be added as the z-axis to the existing 2D map of consciousness. This gradient informs about the degree to which nondual awareness is manifest in any experience, independent of the specifics of global state or local content. Alternatively, within the multi-dimensional state space model of consciousness, nondual awareness can be specified by several vectors, each representing one of its properties. In the first part, I outline nondual awareness or consciousness as such in terms of its phenomenal description, its function and its neural correlates. In the second part, I explore the implicit-explicit gradient of nondual awareness and how including it as an additional axis clarifies certain features of everyday dualistic experiences and is especially relevant for understanding the unitary and nondual experiences accessed via different contemplative methods, mind-altering substances or spontaneously.

Towards a computational phenomenology of mental action: modelling meta-awareness and attentional control with deep parametric active inference

Meta-awareness refers to the capacity to explicitly notice the current content of consciousness and has been identified as a key component for the successful control of cognitive states, such as the deliberate direction of attention. This paper proposes a formal model of meta-awareness and attentional control using hierarchical active inference. To do so, we cast mental action as policy selection over higher-level cognitive states and add a further hierarchical level to model meta-awareness states that modulate the expected confidence (precision) in the mapping between observations and hidden cognitive states. We simulate the example of mind-wandering and its regulation during a task involving sustained selective attention on a perceptual object. This provides a computational case study for an inferential architecture that is apt to enable the emergence of these central components of human phenomenology, namely, the ability to access and control cognitive states. We propose that this approach can be generalized to other cognitive states, and hence, this paper provides the first steps towards the development of a computational phenomenology of mental action and more broadly of our ability to monitor and control our own cognitive states. Future steps of this work will focus on fitting the model with qualitative, behavioural, and neural data.

Knowing Groundlessness: An Enactive Approach to a Shift From Cognition to Non-Dual Awareness

The enactive approach has become an influential paradigm in cognitive science. One of its most important claims is that cognition is sense-making: to cognize is to enact a world of meaning. Thus, a world is not pregiven but enacted through sense-making. Most importantly, sense-making is not a fixed process or thing. It does not have substantial existence. Instead, it is groundless: it springs from a dynamic of relations, without substantial ground. Thereby, as all cognition is groundless, this groundlessness is considered the central underlying principle of cognition. This article takes that key concept of the enactive approach and argues that it is not only a theoretical statement. Rather, groundlessness is directly accessible in lived experience. The two guiding questions of this article concern that lived experience of groundlessness: (1) What is it to know groundlessness? (2) How can one know groundlessness? Accordingly, it elaborates (1) how this knowing of groundlessness fits into the theoretical framework of the enactive approach. Also, it describes (2) how it can be directly experienced when certain requirements are met. In an additional reflexive analysis, the context-dependency and observer-relativity of those statements themselves is highlighted. Through those steps, this article exhibits the importance of knowing groundlessness for a cognitive science discourse: this underlying groundlessness is not only the "ground" of cognition, but it also can be investigated empirically through lived experience. However, it requires a methodology that is radically different from classical cognitive science. This article ends with envisioning a future praxis of cognitive science which enables researchers to investigate not only theoretically but empirically the "foundationless foundation" of cognition: groundlessness.

The dynamic framework of mind wandering revisited: How mindful meta-awareness affects mental states' constraints

The dynamic framework of mind wandering (Christoff, Irving, Fox, Spreng, & Andrews-Hanna, 2016) is reviewed and modified through integrating the construct of mindful meta-awareness. The dynamic framework maintains that mind wandering belongs to a family of spontaneous thought phenomena. The key defining feature of mind wandering is 'spontaneity' which characterizes the dynamic nature of thoughts in the framework. The argument is made that incorporating the mindful meta-awareness construct modifies the dynamic framework as follows: (1) the framework's criteria for mind wandering do not hold anymore as meta-awareness changes the relationship between thoughts and constraints, and (2) lucid dreaming can be categorized as unguided thought while at the same time being dependent on deliberate constraints. Finally, the application of this modified framework will be discussed in terms of the treatment of mental disorders related to spontaneous thought alterations, in particular depression and nightmares.

Pain regulation during mindfulness meditation: Phenomenological fingerprints in novices and experts practitioners

BACKGROUND

The way people respond to pain is based on psychological mechanisms, beliefs and expectations. Mindfulness meditation (MM) has been shown to regulate pain and mental suffering through different mechanisms such as positive reappraisal, attentional and emotional regulation. Yet, subjective experience and meaning of pain in connection with MM are still largely unexplored.

METHODS

The present mixed-methods study combined an interpretative-phenomenological qualitative approach with an experimental thermal pain paradigm to explore and compare the meaning of experiencing pain in 32 novices who received short meditation training and 30 experts in meditation practice (more than 10, 000 hr in life). We collected the qualitative data during in-depth semi-structured interviews where we probed participants' response strategies. During the pain task, we collected self-reports of intensity and unpleasantness, while after the task we collected self-reports of avoidance, openness, vividness and blissfulness.

RESULTS

Five phenomenological clusters (PhC) emerged from the interviews, including three which described pain as an unpleasant sensation calling for: (1) experiential avoidance-suppression, (2) volitional agency-distanciation, or (3) a positive cognitive reappraisal and flexibility. Two additional clusters (4-5), containing mostly expert meditators, thematized pain sensation as an opportunity to gain metacognitive insights about mental processes, and to deconstruct one's suffering through these insights. PhC5 further integrates these insights with the recognition that suffering is part of the shared human experience and with the aspiration to relieve others from suffering. Each PhC was correlated to a unique profile of self-reports during the pain paradigm.

CONCLUSION

These findings need to be replicated in patients and practicing MM. They also warrant the integration of this mixed-method approach with brain imaging data to refine the experiential neuroscience of pain.

SIGNIFICANCE

We compared the meaning of experiencing and regulating pain in novices and expert meditators using qualitative interviews. We identified five phenomenological clusters describing relevant features implicated in pain response strategies and meditation. These clusters were organized along a pseudo-gradient, which captured meditation expertise and predicted self-reports related to a pain paradigm and psychometric scales associated with pain and its regulation. These findings advance our understanding of the metacognitive mechanisms and beliefs underlying mindfulness meditation and can inform pain treatment strategies.