A Systematic Review of Transcendent States Across Meditation and Contemplative Traditions

Documenting and defining emergent phenomenology: theoretical foundations for an extensive research strategy

Meditation, psychedelics, and other similar practices or induction methods that can modulate conscious experience, are becoming increasingly popular in clinical and non-clinical settings. The phenomenology associated with such practices or modalities is vast. Many similar effects and experiences are also reported to occur spontaneously. We argue that this experiential range is still not fully described or understood in the contemporary literature, and that there is an ethical mandate to research it more extensively, starting with comprehensive documentation and definition. We review 50 recent clinical or scientific publications to assess the range of phenomena, experiences, effects, after-effects, and impacts associated with a broad variety of psychoactive compounds, meditative practices, and other modalities or events. This results in a large inventory synthesizing the reports of over 30,000 individual subjects. We then critically discuss various terms and concepts that have been used in recent literature to designate all or parts of the range this inventory covers. We make the case that specialized terminologies are needed to ground the nascent research field that is forming around this experiential domain. As a step in this direction, we propose the notion of "emergence" and some of its derivatives, such as "emergent phenomenology," as possibly foundational candidates.

The Role of Electroencephalogram-Assessed Bandwidth Power in Response to Hypnotic Analgesia

Research supports the efficacy of therapeutic hypnosis for reducing acute and chronic pain. However, little is known about the mechanisms underlying these effects. This paper provides a review of the evidence regarding the role that electroencephalogram-assessed bandwidth power has in identifying who might benefit the most from hypnotic analgesia and how these effects occur. Findings are discussed in terms of the slow wave hypothesis, which posits that brain activity in slower bandwidths (e.g., theta and alpha) can facilitate hypnosis responsivity. Although the extant research is limited by small sample sizes, the findings from this research are generally consistent with the slow wave hypothesis. More research, including and especially studies with larger sample sizes, is needed to confirm these preliminary positive findings.

Volitional mental absorption in meditation: Toward a scientific understanding of advanced concentrative absorption meditation and the case of jhana

Meditation has been integral to human culture for millennia, deeply rooted in various spiritual and contemplative traditions. While the field of contemplative science has made significant steps toward understanding the effects of meditation on health and well-being, there has been little study of advanced meditative states, including those achieved through intense concentration and absorption. We refer to these types of states as advanced concentrative absorption meditation (ACAM), characterized by absorption with the meditation object leading to states of heightened attention, clarity, energy, effortlessness, and bliss. This review focuses on a type of ACAM known as jhana (ACAM-J) due to its well-documented history, systematic practice approach, recurring phenomenological themes, and growing popularity among contemplative scientists and more generally in media and society. ACAM-J encompasses eight layers of deep concentration, awareness, and internal experiences. Here, we describe the phenomenology of ACAM-J and present evidence from phenomenological and neuroscientific studies that highlight their potential applications in contemplative practices, psychological sciences, and therapeutics. We additionally propose theoretical ACAM-J frameworks grounded in current cognitive neuroscientific understanding of meditation and ancient contemplative traditions. We aim to stimulate further research on ACAM more broadly, encompassing advanced meditation including meditative development and meditative endpoints. Studying advanced meditation including ACAM, and specific practices such as ACAM-J, can potentially revolutionize our understanding of consciousness and applications for mental health.

Cultivating Self-Transcendence Through Meditation Practice: A Test of the Role of Meta-Awareness, (Dis)identification and Non-Reactivity

In this paper, we present a study comprising two distinct stages to examine the extent to which metacognitive processes of decentering facilitate the emergence of self-transcendence experiences in everyday life (i.e., the frequency of self-transcendent emotions, flow proneness, and adopting an interconnected identity). In the course of conducting this research, the first stage (N = 374) focused on assessing the structure and validity of the French version of the Metacognitive Processes of Decentering Scale (MPoD-t). Building on this, the second stage (N = 294) examined the potential relationship between meditative practices and psychological decentering processes (i.e., meta-awareness, (dis)identification with internal experiences, and (non)reactivity to thought content) and explored whether these mechanisms explain the association between meditative practices and the experience of self-transcendent states. Overall, the results demonstrated satisfactory psychometric properties of the French version of the MPoD and provided enhanced insights into the distinct mediating roles played by various decentering components in the manifestation of self-transcendence experiences in daily life. Indeed, the findings revealed that the relationship between practice and the occurrence of self-transcendent emotions or flow was mediated by the meta-awareness component, while the association between practice and the development of an interconnected identity was explained by the (dis)identification with internal experiences component. The implications of these findings are discussed.

Who Benefits the Most From Different Psychological Chronic Pain Treatments? An Exploratory Analysis of Treatment Moderators

Different psychological chronic pain treatments benefit some individuals more than others. Understanding the factors that are associated with treatment response-especially when those factors differ between treatments-may inform more effective patient-treatment matching. This study aimed to identify variables that moderate treatment response to 4 psychological pain interventions in a sample of adults with low back pain or chronic pain associated with multiple sclerosis, spinal cord injury, acquired amputation, or muscular dystrophy (N = 173). The current study presents the results from secondary exploratory analyses using data from a randomized controlled clinical trial which compared the effects of 4 sessions of cognitive therapy (CT), hypnosis focused on pain reduction (HYP), hypnosis focused on changing pain-related cognitions and beliefs (HYP-CT), and a pain education control condition (ED). The analyses tested the effects of 7 potential treatment moderators. Measures of primary (pain intensity) and secondary (pain interference, depression severity) outcome domains were administered before and after the pain treatments, and potential moderators (catastrophizing, hypnotizability, and electroencephalogram (EEG)-assessed oscillation power across five bandwidths) were assessed at pre-treatment. Moderator effects were tested fitting regression analyses to pre- to post-treatment changes in the three outcome variables. The study findings, while preliminary, support the premise that pre-treatment measures of hypnotizability and EEG brain activity predict who is more (or less) likely to respond to different psychological pain treatments. If additional research replicates the findings, it may be possible to better match patients to their more individually suitable treatment, ultimately improving pain treatment outcomes. PERSPECTIVE: Pre-treatment measures of hypnotizability and EEG-assessed brain activity predicted who was more (or less) likely to respond to different psychological pain treatments. If these findings are replicated in future studies, they could inform the development of patient-treatment matching algorithms.

Common spatial pattern for classification of loving kindness meditation EEG for single and multiple sessions

While a very few studies have been conducted on classifying loving kindness meditation (LKM) and non-meditation electroencephalography (EEG) data for a single session, there are no such studies conducted for multiple session EEG data. Thus, this study aims at classifying existing raw EEG meditation data on single and multiple sessions to come up with meaningful inferences which will be highly beneficial when developing algorithms that can support meditation practices. In this analysis, data have been collected on Pre-Resting (before-meditation), Post-Resting (after-meditation), LKM-Self and LKM-Others for 32 participants and hence allowing us to conduct six pairwise comparisons for the four mind tasks. Common Spatial Patterns (CSP) is a feature extraction method widely used in motor imaginary brain computer interface (BCI), but not in meditation EEG data. Therefore, using CSP in extracting features from meditation EEG data and classifying meditation/non-meditation instances, particularly for multiple sessions will create a new path in future meditation EEG research. The classification was done using Linear Discriminant Analysis (LDA) where both meditation techniques (LKM-Self and LKM-Others) were compared with Pre-Resting and Post-Resting instances. The results show that for a single session of 32 participants, around 99.5% accuracy was obtained for classifying meditation/Pre-Resting instances. For the 15 participants when using five sessions of EEG data, around 83.6% accuracy was obtained for classifying meditation/Pre-Resting instances. The results demonstrate the ability to classify meditation/Pre-Resting data. Most importantly, this classification is possible for multiple session data as well. In addition to this, when comparing the classification accuracies of the six mind task pairs; LKM-Self, LKM-Others and Post-Resting produced relatively lower accuracies among them than the accuracies obtained for classifying Pre-Resting with the other three. This indicates that Pre-Resting has some features giving a better classification indicating that it is different from the other three mind tasks.

Evaluating brain spectral and connectivity differences between silent mind-wandering and trance states

Trance is an altered state of consciousness characterized by alterations in cognition. In general, trance states induce mental silence (i.e., cognitive thought reduction), and mental silence can induce trance states. Conversely, mind-wandering is the mind's propensity to stray its attention away from the task at hand and toward content irrelevant to the current moment, and its main component is inner speech. Building on the previous literature on mental silence and trance states and incorporating inverse source reconstruction advances, the study's objectives were to evaluate differences between trance and mind-wandering states using: (1) electroencephalography (EEG) power spectra at the electrode level, (2) power spectra at the area level (source reconstructed signal), and (3) EEG functional connectivity between these areas (i.e., how they interact). The relationship between subjective trance depths ratings and whole-brain connectivity during trance was also evaluated. Spectral analyses revealed increased delta and theta power in the frontal region and increased gamma in the centro-parietal region during mind-wandering, whereas trance showed increased beta and gamma power in the frontal region. Power spectra at the area level and pairwise comparisons of the connectivity between these areas demonstrated no significant difference between the two states. However, subjective trance depth ratings were inversely correlated with whole-brain connectivity in all frequency bands (i.e., deeper trance is associated with less large-scale connectivity). Trance allows one to enter mentally silent states and explore their neurophenomenological processes. Limitations and future directions are discussed.

Toward an Expanded Taxonomy of Happiness: A Conceptual Analysis of 16 Distinct Forms of Mental Wellbeing

Recent decades have seen a surge of scientific interest in happiness. However, its theoretical conceptualization is a work in progress. Much of the literature focuses on two main forms: hedonic (encompassing life satisfaction and positive affect) and eudaimonic (encompassing phenomena such as character development and meaning in life). However, this binary has been critiqued as being incomplete, in part because it reflects a Western-centric perspective that overlooks forms emphasized in non-Western cultures. As a result, scholars have begun to highlight other forms besides hedonia and eudaimonia. This article surveys the literature to identify 16 potential forms in total, classified according to whether they primarily pertain to feelings (hedonic, contented, mature, chaironic, and vital), thought (evaluative, meaningful, intellective, aesthetic, and absorbed) or action (eudaimonic, masterful, accomplished, harmonic, nirvanic, and relational). This article thus offers a more expansive, albeit still just provisional, taxonomy of this vital and still-evolving topic.

Change in Time Perception Following the Place of Pre-Existence Technique

Time perception is closely related to spatial and bodily perception, yet little is known about how this interrelationship is impacted by meditation and biological sex. To examine this, we studied the effects of a stepwise application of three meditation techniques, from focused attention, to open monitoring to non-dual meditation, encompassed in the Place of Pre-Existence technique (PPEt) on the subjective perception of time, space and body using a pre-post research design. A total of 280 participants (mean age = 47.09 years; SD = 10.13; 127:153 males to females) completed the Subjective Time, Self, Space inventory before and after PPEt. Following PPEt, participants perceived time passing as slowing down, while time intensity, relaxation, 'awareness of space' and 'awareness of body' increased, suggesting heightened mindfulness to these constructs following the training. Awareness of space revealed to be modulated by biological sex and meditation expertise, with males showing a decrease of spatial awareness as a function of meditation expertise while females showed an opposite pattern. The speed and intensity of the experience of time both correlated with body and space awareness. In line with previous studies demonstrating a connection between relaxation and perception of time, a significant correlation was found between relaxation and the subjective experience of the intensity of time. The current results are discussed in the context of the embodied experience of time, and the Sphere Model of Consciousness.

Stairway to Heaven: A First-Person Account of Noesis

Mystical and spiritual experiences have been reported throughout human history. Causal explanations for these range from psychopathology of mental illness, drugs such as hallucinogens, neurological disorders including temporal lobe epilepsy, and genuine mystical or spiritual awakening. There is a common core of phenomena in such experiences, as described both in historical accounts and recent research, but also evidence of cultural specificity. This article is a personal account of such an experience, which occurred in a postanesthetic state. A striking feature of the experience was noesis: a sense of revelation and complete understanding. I argue that while there must be a neural basis to these phenomena, it is difficult to reduce the subjective meaning of the experience purely to a brain dysfunction. Reconciling mechanism and meaning of such experiences remains a challenge for both neuroscience and philosophy.

Defining Transformative Experiences: A Conceptual Analysis

The concept of transformative experience (TE) has been widely explored by several disciplines from philosophy to neurobiology, and in different domains, from the spiritual to the educational one. This attitude has engendered heterogeneous models to explain this phenomenon. However, a consistent and clear understanding of this construct remains elusive. The aim of this work is to provide an initial comprehensive interdisciplinary, cross-domain, up-to-date, and integrated overview on the concept of TEs. Firstly, all the models and theories on TEs were reviewed to extract and analyze TEs’ main components emerging from different disciplines. Then, this preliminary analysis was integrated with an in-depth examination of redundancies and particularities across domains and disciplines, to provide an integrated theoretical framework of TEs and a preliminary interdisciplinary operational definition of TEs. This examination, in turn, can help organize current research and theories, thus providing suggestions for operationalizing TEs as well as encouraging new interdisciplinary research endeavors.

Tackling the Electro-Topography of the Selves Through the Sphere Model of Consciousness

In the current hypothesis paper, we propose a novel examination of consciousness and self-awareness through the neuro-phenomenological theoretical model known as the Sphere Model of Consciousness (SMC). Our aim is to create a practical instrument to address several methodological issues in consciousness research. We present a preliminary attempt to validate the SMC via a simplified electrophysiological topographic map of the Self. This map depicts the gradual shift from faster to slower frequency bands that appears to mirror the dynamic between the various SMC states of Self. In order to explore our hypothesis that the SMC's different states of Self correspond to specific frequency bands, we present a mini-review of studies examining the electrophysiological activity that occurs within the different states of Self and in the context of specific meditation types. The theoretical argument presented here is that the SMC's hierarchical organization of three states of the Self mirrors the hierarchical organization of Focused Attention, Open Monitoring, and Non-Dual meditation types. This is followed by testable predictions and potential applications of the SMC and the hypotheses derived from it. To our knowledge, this is the first integrated electrophysiological account that combines types of Self and meditation practices. We suggest this electro-topographic framework of the Selves enables easier, clearer conceptualization of the connections between meditation types as well as increased understanding of wakefulness states and altered states of consciousness.

Possible Role of Parvalbumin Interneurons in Meditation and Psychiatric Illness

Parvalbumin (PV) interneurons are present in multiple brain regions and produce complex influences on brain functioning. An increasing number of research findings indicate that the function of these interneurons is more complex than solely to inhibit pyramidal neurons in the cortex. They generate feedback and feedforward inhibition of cortical neurons, and they are critically involved in the generation of neuronal network oscillation. These oscillations, generated by various brain regions, are linked to perceptions, thought processes, and cognitive functions, all of which, in turn, influence human emotions and behavior. Both animal and human studies consistently have found that meditation practice results in enhancement in the effects of alpha-, theta-, and gamma-frequency oscillations, which may correspond to positive changes in cognition, emotion, conscious awareness, and, subsequently, behavior. Although the study of meditation has moved into mainstream neuroscience research, the link between PV interneurons and any role they might play in meditative states remains elusive. This article is focused primarily on gamma-frequency oscillation, which is generated by PV interneurons, to develop insight and perspective into the role of PV interneurons in meditation. This article also points to new and emerging directions that address whether this role of PV interneurons in meditation extends to a beneficial, and potentially therapeutic, role in the treatment of common psychiatric disorders, including schizophrenia.

Qualitative analysis of first-person accounts of noetic experiences

The term “noetic” comes from the Greek word noēsis/noētikos that means inner wisdom, direct knowing, intuition, or implicit understanding. Strong cultural taboos exist about sharing these experiences. Thus, many may not feel comfortable transparently discussing or researching these topics, despite growing evidence that these experiences may be real. The study’s objective was to qualitatively evaluate first-hand accounts of noetic experiences. 521 English-speaking adults from around the world completed an online survey that collected demographic data and four open-ended questions about noetic experiences. Thematic analysis was used to characterize the data. The ten most used codes were expressing to or sharing with others, impacting decision-making, intuition/”just knowing,” meditation/hypnosis, inner visions, setting intentions/getting into the “state,” healing others, writing for self, and inner voice. There were five main themes identified: 1. Ways of Engagement; 2. Ways of Knowing; 3. Types of Information; 4. Ways of Affecting; and 5. Ways of Expressing. Subthemes. Future research will include investigating the nuances of these themes and also establishing standardized methods for evaluating them. This would also then inform curricula and therapies to support people in these experiences.

Consciousness Beyond Neural Fields: Expanding the Possibilities of What Has Not Yet Happened

In the field theories in physics, any particular region of the presumed space-time continuum and all interactions between elementary objects therein can be objectively measured and/or accounted for mathematically. Since this does not apply to any of the field theories, or any other neural theory, of consciousness, their explanatory power is limited. As discussed in detail herein, the matter is complicated further by the facts than any scientifically operational definition of consciousness is inevitably partial, and that the phenomenon has no spatial dimensionality. Under the light of insights from research on meditation and expanded consciousness, chronic pain syndrome, healthy aging, and eudaimonic well-being, we may conceive consciousness as a source of potential energy that has no clearly defined spatial dimensionality, but can produce significant changes in others and in the world, observable in terms of changes in time. It is argued that consciousness may have evolved to enable the human species to generate such changes in order to cope with unprecedented and/or unpredictable adversity. Such coping could, ultimately, include the conscious planning of our own extinction when survival on the planet is no longer an acceptable option.

Exploring Personal Development Workshops' Effect on Well-Being and Interconnectedness

Introduction: Personal development workshops are increasingly popular. This study evaluated the relationships between the measures of well-being, interconnectedness, and extended perception in various workshops and explored which kinds of workshops and individual characteristics predicted changes in these outcomes. Materials and Methods: In a prospective, uncontrolled, within-participant design study, adult participants completed questionnaires and online tasks before and after personal development workshops. Three analyses were conducted: (1) examining the relationships between measures by using only pre-workshop measures using Spearman correlations; (2) exploring change scores pre- to post-workshop and workshop using Wilcoxon signed-rank test; (3) assessing workshop format and content, and individual characteristics as predictors of those change scores multivariate nonparametric regression. The following outcomes were collected: Well-being-Arizona Integrative Outcomes Scale, positive and negative affect, Dispositional Positive Emotions Scale-Compassion subscale, Sleep Quality Scale, Numeric Pain Rating Scale; Interconnectedness-Cloninger Self-Transcendence Scale, Inclusion of Nature in Self and Inclusion of the Other in Self; and Extended perception tasks-Intuition Jar, Quick Remote Viewing, Psychokinesis Bubble, and Time Estimation. The following potential predictor variables were collected: demographic, mental health, psychiatric and meditation history, Single General Self-Rated Health Question, Brief Five-Factor Inventory-10, and the Noetic Experience and Belief Scale. Workshop leaders also selected which format and content characteristics applied to their workshop. Results: Interconnectedness measures were significantly and positively correlated with well-being (ρ: 0.27 to 0.33), positive affect (ρ: 0.20 to 0.27), and compassion (ρ: 0.21 to 0.32), and they were negatively correlated with sleep disturbance (ρ: -0.13 to -0.16) and pain (ρ: -0.11 to -0.16). Extended perception task performance was not correlated with interconnectedness or well-being. General personal development workshops improved subjective interconnectedness, well-being, positive emotion, and compassion, and they reduced sleep disturbances, negative emotion, and pain (all p's < 0.00005). The lecture (p = 0.03), small groups (p = 0.001), pairs (p = 0.01), and discussion (p = 0.03) workshop formats were significant predictors of well-being outcomes. The workshop content categories of meditation (p = 0.0002) and technology tools (p = 0.01) were also predictive of well-being outcomes, with meditation being the most consistent predictor of positive well-being changes. Conscientiousness was the only significant individual characteristic predictor (p = 0.002), although it was associated with increases in some well-being measures and decreases in others. Conclusions: This study provides preliminary evidence for the positive relationship between the subjective sense of interconnectedness and multiple well-being measures and the beneficial effects of some personal development workshops.

Self, Me and I in the repertoire of spontaneously occurring altered states of Selfhood: eight neurophenomenological case study reports

This study investigates eight case reports of spontaneously emerging, brief episodes of vivid altered states of Selfhood (ASoSs) that occurred during mental exercise in six long-term meditators by using a neurophenomenological electroencephalography (EEG) approach. In agreement with the neurophenomenological methodology, first-person reports were used to identify such spontaneous ASoSs and to guide the neural analysis, which involved the estimation of three operational modules of the brain self-referential network (measured by EEG operational synchrony). The result of such analysis demonstrated that the documented ASoSs had unique neurophenomenological profiles, where several aspects or components of Selfhood (measured neurophysiologically and phenomenologically) are affected and expressed differently, but still in agreement with the neurophysiological three-dimensional construct model of the complex experiential Selfhood proposed in our earlier work (Fingelkurts et al. in Conscious Cogn 86:103031. 10.1016/j.concog.2020.103031, 2020).

From many to (n)one: Meditation and the plasticity of the predictive mind

How profoundly can humans change their own minds? In this paper we offer a unifying account of deconstructive meditation under the predictive processing view. We start from simple axioms. First, the brain makes predictions based on past experience, both phylogenetic and ontogenetic. Second, deconstructive meditation brings one closer to the here and now by disengaging anticipatory processes. We propose that practicing meditation therefore gradually reduces counterfactual temporally deep cognition, until all conceptual processing falls away, unveiling a state of pure awareness. Our account also places three main styles of meditation (focused attention, open monitoring, and non-dual) on a single continuum, where each technique relinquishes increasingly engrained habits of prediction, including the predicted self. This deconstruction can also permit certain insights by making the above processes available to introspection. Our framework is consistent with the state of empirical and (neuro)phenomenological evidence and illuminates the top-down plasticity of the predictive mind. Experimental rigor, neurophenomenology, and no-report paradigms are needed to further understanding of how meditation affects predictive processing and the self.

Mindful Positive Emotion Regulation as a Treatment for Addiction: From Hedonic Pleasure to Self-Transcendent Meaning

Chronic drug use is theorized to induce cortico-striatal neuroplasticity, driving an allostatic process marked by increased sensitivity to drug-related cues and decreased sensitivity to natural rewards that results in anhedonia and a dearth of positive affect. As such, positive emotion regulation represents a key mechanistic target for addictions treatment. This paper provides a conceptual model detailing how mindfulness may synergize a range of positive affective mechanisms to reduce addictive behavior, from savoring the hedonic pleasure derived from natural rewards, to self-generating interoceptive reward responses, and ultimately to cultivating self-transcendent meaning. These therapeutic processes may restructure reward processing from over-valuation of drug-related rewards back to valuation of natural rewards, and hypothetically, "reset" the default mode network dysfunction that undergirds addiction.

Changes in the Electrical Activity of the Brain in the Alpha and Theta Bands during Prayer and Meditation

Focused attention meditation (FAM) is a category of meditation based on an EEG pattern, which helps the wandering mind to focus on a particular object. It seems that prayer may, in certain respects, be similar to FAM. It is believed that emotional experience correlates mainly with theta, but also with selective alpha, with internalized attention correlating mainly with the synchronous activity of theta and alpha. The vast majority of studies indicate a possible impact of transcendence in meditation on the alpha wave in EEG. No such reports are available for prayer. Seventeen women and nineteen men aged 27–64 years with at least five years of intensive meditation/prayer experience were recruited to participate in the study. We identified the two largest groups which remained in the meditation trend originating from the Buddhist system (14 people) (Buddhist meditators) and in the Christian-based faith (15 people) (Christian meditators). EEG signal was recorded with open eyes, closed eyes, during meditation/prayer, and relaxation. After the EEG recording, an examination was conducted using the Scale of Spiritual Transcendence. Buddhist meditators exhibited a statistically significantly higher theta amplitude at Cz during meditation compared to relaxation. Meanwhile, spiritual openness favored a higher theta amplitude at Pz during relaxation. Our study did not reveal statistically significant differences in frontal areas with regard to alpha and theta, which was often indicated in previous studies. It seems necessary to analyze more closely the midline activity in terms of dispersed neural activity integration.

EEG coherence during subjectively-rated psychological state variations

BACKGROUND

Neurofeedback training aims to develop awareness and control of psychological states in order to self-regulate brain activity and while used widely therapeutically, important questions remain unanswered. Central to these aims is an assumed association between the live EEG-based feedback and the subjective experience of a psychological state. To date, there is little evidence to support this relationship. Previous studies examining the association between an EEG index and subjective experience have explored only the presence or absence of the state, or merely assumed state variations. The current study aims to examine this association by considering how different levels of a psychological state (i.e., attention) are reflected in EEG coherence.

METHODS

Our approach aims to allow comparisons of EEG coherence between psychological states (attention vs. rest), and also within subjectively-rated levels of a psychological state (attention) through a purpose-designed questionnaire. Thirty healthy adult participants performed a resting eyes-open (REO) and attention modulation task, while 28 channels of EEG were recorded. Levels within the psychological state were subjectively-attested by participants on a trial-by-trial basis.

RESULTS

The main analyses examined the effect of subjectively-rated attention levels (SRALs) on EEG coherence, with results suggesting that high and low SRALs may be represented by: 1) different levels of alpha and theta coherence at anterior and posterior electrodes of the frontal lobe bilaterally, and 2) different levels of alpha coherence between central and parietal lobes, also bilaterally.

DISCUSSION

These findings provide partial, preliminary evidence for EEG correlates of SRALs. These findings may have implications for understanding underlying mechanisms of NFT, which is an underdeveloped area.

Understanding the Nature of Oneness Experience in Meditators Using Collective Intelligence Methods

Research on meditation and mindfulness practice has flourished in recent years. While much of this research has focused on well-being outcomes associated with mindfulness practice, less research has focused on how perception of self may change as a result of mindfulness practice, or whether these changes in self-perception may be mechanisms of mindfulness in action. This is somewhat surprising given that mindfulness derives from traditions often described as guiding people to realize and experience the non-separation of self from the world or its "oneness" with the whole of reality. The current study used a collective intelligence methodology, Interactive Management (IM), to explore the nature of oneness experiences. Five IM sessions were conducted with five separate groups of experienced meditators. Participants generated, clarified, and selected oneness self-perceptions they believed most characterized their experience both during meditation and in their everyday experience in the world. Each group also developed structural models describing how highly ranked aspects of oneness self-perceptions are interrelated in a system. Consistent themes and categories of oneness experience appeared across the five IM sessions, with changes in the sense of space (unboundedness), time, identity, wholeness, and flow highlighted as most influential. Results are discussed in light of emerging theory and research on oneness self-perception and non-dual awareness.

Dynamics of the Sphere Model of Consciousness: Silence, Space, and Self

The Sphere Model of Consciousness (SMC) delineates a sphere-shaped matrix that aims to describe subjective experiences using geometric coordinates, in accordance with a neurophenomenological perspective. According to the SMC, an experience of overcoming the habitual self and the conditioning of memories could be placed at the center of the matrix, which can then be called the Place of Pre-Existence (PPE). The PPE is causally associated with self-determination. In this context, we suggest that silence could be considered an intentional inner environment enabling self-perception to focus on the “here and now,” which in turn improves perception of one’s own body in space. To investigate the hypotheses grounded in the model, the current preliminary study examined the Place of Pre-Existence Technique (PPEt), in which practitioners are guided to focus on a self-defined aim, reach a state of detachment from the habitual self, and envision the future. Four-hundred eighty-one volunteer PPEt practitioners completed self-report questionnaires before and after an intensive 3-day meditative training. We analyzed potential relationships between subjective experiences related to physical, emotional, mental, temporal, and spatial components, as well as self-determination and silence, before and after training. The results indicated a transition from a prevailing influence of mental dimension on the other aspects of experience, to a prevailing influence of the spatial dimension. Silence was reported more often following the training and was predominantly related to mental and emotional experiences. The results are discussed in the framework of the SMC, as compared to other models, and in relation to the shift from Narrative to Minimal Self and to increased balance among the considered dimensions.

Factors associated with transcendental meditation practice in older people

Aims: To evaluate factors associated with the practice of transcendental meditation (TM) in the elderly. Methods: Cross-sectional study, with the inclusion of 113 older adults and women, 60 of them practitioners and 53 non-MT practitioners. A semi-structured questionnaire was used as an instrument, composed of sociodemographic, health and TM practice data. Data analysis was performed using the chi-square test and binary logistic regression. Results: The average age of practitioners was lower than that of non-practitioners (63.7 ± 4.0 vs. 69.1 ± 6.6 years). Most of the sample had completed higher education (f = 45; 75%; p = 0.001) and received more than three minimum wages (f = 40; 67.8%; p = 0.001). In the group of TM practitioners there was a greater proportion of individuals with excellent / good self-perceived health (91.7% vs 77.4%; p = 0.034), and less hospitalization in the last semester (5% vs 24.5 %; p = 0.003). Older adults who denied hospitalization or the presence of diabetes mellitus (DM) presented, respectively, 5.7 (95% CI OR 1.1 - 28.9) and 4.9 (95% CI OR 1.3 - 19.2) times chance to practice MT. The practice of TM is 80% more likely to be practiced by older adults with better self-perceived health (OR 0.17; 95% CI 0.03 - 0.96). Conclusion: The practice of a holistic activity such as TM is associated with better self-perceived health than older adults of the same age, and less chance of hospitalization in the last semester and the presence of DM.

Meditation and the Wandering Mind: A Theoretical Framework of Underlying Neurocognitive Mechanisms

During the practice of meditation, the tendency of the mind to wander away from the object of focus is ubiquitous. The occurrence of mind wandering in the context of meditation provides individuals a unique and intimate opportunity to closely examine the nature of the wandering mind by cultivating an awareness of ongoing thought patterns, while simultaneously aiming to cultivate equanimity (evenness of temper or disposition) and compassion toward the content of thoughts, interpretations, and bodily sensations. In this article we provide a theoretical framework that highlights the neurocognitive mechanisms by which contemplative practices influence the neural and phenomenological processes underlying spontaneous thought. Our theoretical model focuses on several converging mechanisms: the role of meta-awareness in facilitating an increased moment-to-moment awareness of spontaneous thought processes, the effects of meditation practice on key structures underlying both the top-down cognitive processes and bottom-up sensory processes implicated in attention and emotion regulation, and the influence of contemplative practice on the neural substrates underlying perception and perceptual decoupling.

Neurophysiological correlates of religious coping to stress: a preliminary EEG power spectra investigation

Religious coping to psychological stress has been linked to positive outcomes on both physical and mental health, but no studies have explored its neurophysiological correlates. Ninety-six participants (43 men and 53 women, mean age: 22.30 ± 2.48 years) were enrolled in the present study; they underwent an evaluation of coping with the brief version of the Coping Orientation to Problems Experienced (brief-COPE) scale and performed an eyes-closed resting state electroencephalographic (EEG) recording. EEG analyses were conducted with the exact Low-Resolution Electromagnetic Tomography software (eLORETA). Positive correlations between religious coping and EEG activity were observed in the theta frequency band in the right hemisphere, specifically in the superior temporal, inferior frontal, and middle temporal gyri. Religious coping scores were significantly positively associated with active coping and positive reframing coping strategies, with the latter not being significantly associated with EEG data. Taken together our results contribute to increase the knowledge on the neurophysiological concomitants of religious coping to stress.

Effect of virtual reality meditation on sleep quality of intensive care unit patients: A randomised controlled trial

OBJECTIVE

This study aimed to investigate the effect of virtual reality meditation on sleep quality of intensive care unit patients.

METHODS

This randomised controlled trial included 48 cardiac intensive care unit patients in a university hospital in Korea randomly allocated to the experimental (24) and the control group (24). For the experimental group, meditation was provided for 30 minutes using a head-mounted display for virtual reality, on the evening of the admission day.

MAIN OUTCOME MEASURES

The sleep quality of both groups was measured by self-report using Sleep Scale A and the activity tracker FitBit Charge 2.

RESULTS

The experimental group reported significantly higher subjective sleep quality than did the control group. Activity tracker assessment indicated that total sleep time and light sleep time did not differ between the groups. However, the awake time was shorter, deep sleep time was longer and sleep efficiency was significantly higher in the experimental group than in the control group.

CONCLUSION

Virtual reality meditation positively affected the sleep quality of intensive care unit patients. Critical care nurses should consider using virtual reality meditation as a nursing intervention to improve the patient's sleep quality.

From thoughtless awareness to effortful cognition: alpha - theta cross-frequency dynamics in experienced meditators during meditation, rest and arithmetic

Neural activity is known to oscillate within discrete frequency bands and the synchronization between these rhythms is hypothesized to underlie information integration in the brain. Since strict synchronization is only possible for harmonic frequencies, a recent theory proposes that the interaction between different brain rhythms is facilitated by transient harmonic frequency arrangements. In this line, it has been recently shown that the transient occurrence of 2:1 harmonic cross-frequency relationships between alpha and theta rhythms (i.e. f_alpha≈ 12 Hz; f_theta≈ 6 Hz) is enhanced during effortful cognition. In this study, we tested whether achieving a state of ‘mental emptiness’ during meditation is accompanied by a relative decrease in the occurrence of 2:1 harmonic cross-frequency relationships between alpha and theta rhythms. Continuous EEG recordings (19 electrodes) were obtained from 43 highly experienced meditators during meditation practice, rest and an arithmetic task. We show that the occurrence of transient alpha:theta 2:1 harmonic relationships increased linearly from a meditative to an active cognitive processing state (i.e. meditation < rest < arithmetic task). It is argued that transient EEG cross-frequency arrangements that prevent alpha:theta cross-frequency coupling could facilitate the experience of ‘mental emptiness’ by avoiding the interaction between the memory and executive components of cognition.

Effects of Mindfulness Meditation on Self-Transcendent States: Perceived Body Boundaries and Spatial Frames of Reference

Objectives

Mindfulness training is believed to encourage self-transcendent states, but little research has examined this hypothesis. This study examined the effects of mindfulness training on two phenomenological features of self-transcendence: 1) perceived body boundary dissolution, and 2) more allocentric spatial frames of reference.

Methods

A sample of healthy, young adults (n=45) were randomized to five sessions of mindfulness training or an active listening control condition.

Results

Results indicated mindfulness training decreased perceived body boundaries (F _4,172=6.010, p<.001, η ²=.12) and encouraged more allocentric frames of reference (F _4,168=2.586, p=.039, η ²=.06). The expected inverse relationship was observed between perceived body boundaries and allocentric frames of reference ((β=-.58, p=.001)), and path analysis revealed the effect of mindfulness training on allocentric frames of reference was mediated by decreased perceived body boundaries (β=.24, se=.17, CI: 0.11 to 0.78).

Conclusions

Taken together, study results suggest that mindfulness training alters practitioners' experience of self, relaxing the boundaries of the self and extending the spatial frame of reference further beyond the physical body. Future studies are needed to explore the psychophysiological changes that co-occur with phenomenological reports of self-transcendence and the behavioral consequences following self-transcendent experiences.

Mindfulness Meditation Is Related to Long-Lasting Changes in Hippocampal Functional Topology during Resting State: A Magnetoencephalography Study

It has been suggested that the practice of meditation is associated to neuroplasticity phenomena, reducing age-related brain degeneration and improving cognitive functions. Neuroimaging studies have shown that the brain connectivity changes in meditators. In the present work, we aim to describe the possible long-term effects of meditation on the brain networks. To this aim, we used magnetoencephalography to study functional resting-state brain networks in Vipassana meditators. We observed topological modifications in the brain network in meditators compared to controls. More specifically, in the theta band, the meditators showed statistically significant (p corrected = 0.009) higher degree (a centrality index that represents the number of connections incident upon a given node) in the right hippocampus as compared to controls. Taking into account the role of the hippocampus in memory processes, and in the pathophysiology of Alzheimer's disease, meditation might have a potential role in a panel of preventive strategies.

Psychedelics, Meditation, and Self-Consciousness

In recent years, the scientific study of meditation and psychedelic drugs has seen remarkable developments. The increased focus on meditation in cognitive neuroscience has led to a cross-cultural classification of standard meditation styles validated by functional and structural neuroanatomical data. Meanwhile, the renaissance of psychedelic research has shed light on the neurophysiology of altered states of consciousness induced by classical psychedelics, such as psilocybin and LSD, whose effects are mainly mediated by agonism of serotonin receptors. Few attempts have been made at bridging these two domains of inquiry, despite intriguing evidence of overlap between the phenomenology and neurophysiology of meditation practice and psychedelic states. In particular, many contemplative traditions explicitly aim at dissolving the sense of self by eliciting altered states of consciousness through meditation, while classical psychedelics are known to produce significant disruptions of self-consciousness, a phenomenon known as drug-induced ego dissolution. In this article, we discuss available evidence regarding convergences and differences between phenomenological and neurophysiological data on meditation practice and psychedelic drug-induced states, with a particular emphasis on alterations of self-experience. While both meditation and psychedelics may disrupt self-consciousness and underlying neural processes, we emphasize that neither meditation nor psychedelic states can be conceived as simple, uniform categories. Moreover, we suggest that there are important phenomenological differences even between conscious states described as experiences of self-loss. As a result, we propose that self-consciousness may be best construed as a multidimensional construct, and that "self-loss," far from being an unequivocal phenomenon, can take several forms. Indeed, various aspects of self-consciousness, including narrative aspects linked to autobiographical memory, self-related thoughts and mental time travel, and embodied aspects rooted in multisensory processes, may be differently affected by psychedelics and meditation practices. Finally, we consider long-term outcomes of experiences of self-loss induced by meditation and psychedelics on individual traits and prosocial behavior. We call for caution regarding the problematic conflation of temporary states of self-loss with "selflessness" as a behavioral or social trait, although there is preliminary evidence that correlations between short-term experiences of self-loss and long-term trait alterations may exist.