meditation and the brain

Is mindfulness dangerous?

wildmind meditation news

Derek Beries, Big Think: In his 1961 book, Psychotherapy East & West, the philosopher Alan Watts wrote,

If there is to be a battle, there must be a field of battle; when the contestants really notice this they will have a war dance instead of a war.

As is popular in South Asian poetry, such imagery aptly describes a social as much as a psychological state. For example, the slim volume of karma yoga lessons, the Bhagavad Gita, treats the metaphorical field of battle as both a reflection of Indian society and an introspective mirror held up to one’s brain.

Humanity’s battle against its brain has, at least since written language commenced, been epic. Countless metaphysical fables and invasive therapies have been created to describe our place in existence and treat the neuroses that often follow. One of the most popular modern formats is the resurgence of Buddhist mindfulness, the practice of observing one’s thoughts as if watching passerby. As with prescriptions before it, there appears to be a danger involved …

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Emotion in the brain

Young boy playing in the sprinklers outdoorsThe major brain regions that support emotional processing include the limbic system – particularly the hippocampus, amygdala, and hypothalamus – and the prefrontal cortex, anterior cingulate cortex (ACC), nucleus accumbens, and insula. Technical note: there are two hippocampi, one in each hemisphere of the brain; the same for the two amygdalae, ACCs, and insulae. Following common practice, we’ll mainly use the singular form.

By the way, as an interesting evolutionary detail, the limbic system seems to have evolved from the olfactory (scent) neural circuitry in the brain developed by our ancient mammal ancestors, living around 180 million years ago. They seem to have used their advanced sense of smell to hunt at night, while those cold-blooded reptiles were snoozing – and easier prey.

The conscious experience of emotion is just the top story – the penthouse floor – resting on many layers of neurological activity, both the firing of very complex and intertwining neural circuits and the tidal flows of neurotransmitters and hormones such as dopamine, serotonin, and oxytocin. Here’s a brief summary of each of these brain regions and its apparent role in emotion:

  • Hippocampus – This vaguely sea-horse shaped region helps store the contexts, especially visual-spatial ones, for important experiences, such as the smell of a predator . . . or the look of an angry parent. This region is necessary for forming personal memories of events, and is unfortunately damaged over time by the cortisol released by chronic stress (especially, high or even traumatic levels of stress).
  • Amygdala – Connected to the hippocampus by the neural equivalent of a four-lane superhighway, this small, almond-shaped region is particularly involved in the processing of information about threats. The subjective awareness of threat comes from the feeling tone of experience when it is unpleasant (distinct from pleasant or neutral). When it perceives a threat – whet her an external stimulus like a car running a red light or an internal one, such as suddenly recalling an impending deadline – the amygdala sends a jolt of alarm to the hypothalamus and other brain regions. It also triggers the ventral tegmentum, in the brain stem, to send dopamine to the nucleus accumbens (and other brain regions) in order to sensitize them all to the “red alert” information now streaming through the brain as a whole.
  • Hypothalamus – This is a major switchboard of the brain, involved in the regulation of basic bodily drives such as thirst and hunger. When it gets a “Yikes!” signal from the amygdala, it tells the pituitary gland to tell the adrenals to start release epinephrine and other stress hormones, to get the body ready for immediate fight-or-flight action. But keep in mind that this activation occurs not just when a lion jumps out of the bushes, but chronically, in rush-hour traffic and multi-tasking, and in response to internal mental events such as pain or anger. (For more on the stress response – and what you can do about it – see the Wise Brain Bulletins, Volume 1, #5 and #6.)
  • Prefrontal cortex (PFC) – If you whack your self on the forehead, the mini-shock waves reverberate through the PFC, which is “pre” because it is in front of the frontal cortex. The PFC is centrally involved in anticipating things, making plans, organizing action, monitoring results, changing plans, and settling conflicts between different goals: these are called the “executive functions,” and if the brain is one big village, the PFC is its mayor. Where emotion is concerned, the PFC helps foresee the emotional rewards (or penalties) of different courses of action. The PFC also inhibits emotional reactions; many more nerve fibers head down from the PFC to the limbic circuitry than in the other direction. The left PFC plays a special role in controlling negative affect and aggression: stroke victims whose left PFC is damaged tend to become more irritable, distraught, and hostile (the same happened for the unfortunate and famous Phineas Gage, the engineer who suffered an iron bar through his forehead in a mining explosion). On the other hand, differential activation of the left PFC is associated with positive emotions – and years of meditation practice!
  • Anterior cingulate cortex (ACC) – This sits in the middle of the brain, centrally located for communication with the PFC and the limbic system. It monitors conflicts between different objects of attention – Should I notice the bananas in this tree or that snake slithering toward me? Should I listen to my partner or focus on this TV show? – and flags those for resolution by the frontal lobes. Therefore, it lights up when we attend to emotionally relevant stimuli, or sustain our attention to important feelings – inside ourselves and other people – in the face of competing stimuli (e.g., trying to get a sense for what’s really bugging a family member underneath a rambling story and other verbiage).
  • Nucleus accumbens – In conditions of emotional arousal – especially fear-related – the accumbens receives a major wake-up call of dopamine from the tegmentum, which sensitizes it to information coming from the amygdala and other regions. Consequently, the accumbens sends more intense signals to the pallidum, a relay station for the motor systems, which results in heightened behavioral activity. This system works for both negative and positive feelings. For example, the accumbens lights up when a person with an addiction sees the object of his or her craving.
  • Insula – Deeply involved in interoception – the sensing of the internal state of the body (e.g., gut feelings, internal sensations of breathing, nausea) – the insula lets you know about the deeper layers of your emotional life. And it is key to sensing the primary emotions in others, such as fear of pain, or disgust.
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25 minutes of mindfulness meditation can be best stress buster – study

wildmind meditation newsAlvin Barnes, Wall Street OTC: If there’s one mental practice that’s stood the test of time and rigorous laboratory tests, it’s meditation. Mindfulness meditation in particular has done a good job of proving itself effective in reducing stress and depression, improving attention and cognitive performance, and even increasing grey matter density in the brain.

According to a new study in Psychoneuroendocrinology, just a little mindfulness training goes a long way, at least when it comes to quieting the mind in stressful situations. And for most people beginning a meditation practice, that’s not a bad place to start.

Mindfulness has been described by Jon …

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Integration of mind and brain

??????????????????Linking of mind and brain has three important implications.

First, as your mind changes, your brain changes. Your brain changes both temporarily, millisecond by millisecond, AND it changes in lasting ways because – in the famous saying of the Canadian psychologist, Donald Hebb – “neurons that fire together, wire together.”

The fleeting flow of experience leaves behind lasting marks on your brain, much like a spring shower leaves little tracks on a hillside.

For example, the fine motor areas of pianists are measurably thicker than those of non-pianists. Similarly, the portions of the hippocampus that are responsible for spatial memory are discernibly thicker in experienced London taxi drivers compared to when they started their training. On a darker note, chronic serious trauma and stress lead to a noticeably smaller hippocampus, which also has a central role in registering new experiences into memory.

Second, as your brain changes, your mind changes. For example, if millions of your neurons start firing together in relatively slow rhythms – called Alpha waves – you will experience a growing sense of peacefulness and calm. Alternately, if your hypothalamus tells your pituitary to tell your adrenal glands to release epinephrine, cortisol, and other stress hormones, you will feel revved up to fight or flee.

Third, you can use your mind to change your brain to benefit yourself – and everyone else whose life you touch.

It may seem a little disorienting at first to think about “using your mind to change your brain to change your mind,” to intervene within your own brain at the organic, material level. But it’s actually very natural. For an everyday example, consider how you might routinely change your brain with a cup of coffee or tea – or a donut! – to feel more focused in an afternoon meeting.

You can use your mind to change your brain to benefit your being in two ways.

First, you can use your mind to activate brain states, right now in the moment, that promote patience or inner peace or other positive qualities in response to difficulties, such as wounds to your brain.

Second, since “neurons that fire together, wire together,” by deliberately cultivating wholesome states of mind, over time you create permanent, structural changes in your brain. Those changes may be a matter of uncovering a Buddha Nature, or Transcendental Awareness, or True Self that was there all along – but the “removal of the obscurations” is still a change within a person’s brain.

These scientific findings in modern psychology and neurology offer incredibly good news. They confirm the ancient teachings of the Buddha about the possibility of each person transforming his or her life – even to the point of enlightenment. They nourish conviction, sometimes called faith: one of the seven factors of enlightenment. They explain why it is really beneficial to do certain practices, which encourages right effort. And they suggest new practices that may increase the power and penetration of traditional ones.

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Aerobics for the brain? Fitness experts praise mindfulness meditation

wildmind meditation newsDorene Internicola, Reuters: Fitness experts call it bicep curls for the brain and aerobics for the mind. Whatever the name, athletes and gym addicts are discovering how mindfulness meditation can enliven a workout routine and invigorate a sports performance.

They say that mindfulness meditation, which focuses on the present moment to clear the mind, can help an exerciser overcome boredom and an athlete zero in on the task at hand.

“Mindfulness meditation is a hot topic actively studied in sports medicine,” said Gregory Chertok, a sports psychology consultant with the American College of Sports Medicine.

The art of living in the present moment …

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Japanese study shows positive effects of meditation, helps with depression and anxiety

wildmind meditation newsJohn Hofilena, Japan Daily Press: Hiroaki Kumano, professor at Japan’s Waseda University, has recently publicized his study on how meditation affects blood flow to the brain and, over the long-term, improve brain function. The assumption is that changes in the brain can lead to changes in the body as well. It has been somewhat proven that positive changes in the brain can cause improvement with illnesses, including the use of psychotherapeutic drugs to help improve a patient’s mood or reduce unhealthy behavior.

Professor Kumano is exploring the effects of a type of meditation called “mindfulness” – a cognitive therapy technique used to treat …

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Meditation improves productivity

wildmind meditation newsBeth Taylor, PayScale.com: When we think of meditation, we may think of relaxation, breathing, and emptying the mind of stressful thoughts. It may be surprising to learn that the act of quiet meditation increases mental acuity and makes us more productive at work. Instead of meditation emptying our minds, it actually helps fill them with improved concentration and creativity.

Psychology Today reports on a plethora of benefits from including meditation in your routine. Decreasing stress is one, and improving physical health is another. Some of the benefits, however, are directly related to work productivity.

Improved Attention
A study published in 2007 found that after …

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Is the “self” real?

portrait of beautiful man model sepia tonedIs the “Self” real? What’s the nature of the sense of being that remains when parts of the psyche fall away?

The answer depends on how you define “Self.” I use that word to refer to the central “I” that’s presumed in Western psychology and philosophy (and everyday usage) to be the owner of experiences and agent of actions, and which is defined and constituted by three attributes: unification (there’s just one “I”), permanence (the “I” stays the same, things happen to it but it doesn’t change), and independence (the “I” is just there, an innate part of the psyche, not created by anything, and fundamentally not dependent on anything [other than a brain] for its existence).

The facts that these three attributes that presumably constitute an “I” – unification, permanence, and independence – cannot be found in one’s own experience, nor in the neural processes that underlie I-related activations or representations in the brain. The actual experience of “I” is made up of parts (not unified), continually changing (not enduring), and affected by many factors (not independent; much the same has been seen in neuroimaging studies. (Check out these two papers: Is Self Special? and What Is Self-Specific?)

To use the language of Buddhism, the apparent “I” is empty: without substantial, essential nature; both phenomenologically and ontologically, the presumed “me, myself, and I” is empty. If you like, check out my book, Buddha’s Brain, whose last chapter is about this subject.

In general I think that we can have and value all sorts of experiences of witnessing, integration, beingness, spacious awareness, etc., while also recognizing that these experiences (and their dynamic neural substrates) are compounded, transient, and dependently arising . . . and thus empty of essence. Like others I’m sure, I’m leery of reifying or substantiating dynamic and insubstantial processes – even vital ones, such as the executive functions, subjectivity (ipseity), or the encompassing awareness that remains when the “parts” step back – into an entity, a being, a self . . . because this is when trouble and suffering begins, when we identify with and try to protect and glorify such an entity.

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Research method integrates meditation, science

wildmind meditation newsMedical Xpress: Mindfulness is always personal and often spiritual, but the meditation experience does not have to be subjective. Advances in methodology are allowing researchers to integrate mindfulness experiences with brain imaging and neural signal data to form testable hypotheses about the science—and the reported mental health benefits—of the practice.

A team of Brown University researchers, led by junior Juan Santoyo, will present their research approach at 2:45 p.m on Saturday, April 5, 2014, at the 12th Annual International Scientific Conference of the Center for Mindfulness at the University of Massachusetts Medical School. Their methodology employs a structured coding of the reports meditators provide about …

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Love freely

Heart.In my early 20’s, I went through Rolfing, a form of deep-tissue bodywork, and I nervously anticipated the 5th session, the one that goes deep into the belly. But instead of gobs of repressed emotional pain, what poured out was love – waves and waves of love that I’d pushed down due to embarrassment, fears of closeness, and my struggles with my mother.

It felt fantastic to let love flow freely. Compassion, empathy, kindness, liking, affection, cooperation, and altruism are all in our nature, woven into the fabric of human DNA, the most social – and most loving – species on the planet. Love is a natural upwelling current inside us all. It doesn’t need to be pushed or pumped, it needs to be released. If authentic love in any of its forms is bottled up, it hurts. For example, one of the greatest pains is thwarted contribution.

Has any aspect of your own love stopped flowing freely?

Besides feeling good in its own right, opening to love heals psychological wounds, builds resilience, and supports personal growth. In your brain, love calms down the stress response and reduces activation in the neural circuits of physical and emotional pain. It nourishes moral behavior and helps keep you out of needless conflicts with others. And cultivating a loving heart is central to spiritual practice in every tradition.

Begin with the experience of love in any form, such as caring, goodwill, friendliness, support, appreciation, seeing the good in others, compassion, fondness, kindness, or cherishing. Can you soften and open to this experience? In a particular relationship or in general, can you make room in your body and mind for love?

Is it painful to feel love because it stirs up old frustrated longings . . . so that you dial down the love to suppress the longings? If so, this is understandable and common. Try to help yourself by letting the longings flow, too, so that they gradually ease and release. Meanwhile, bring awareness back to the love itself, which will lift and protect you. Amazingly – flowing in or flowing out, love is love; wounds from not receiving love are often soothed and even healed by giving love.

Sometimes people feel overwhelmed when they connect to others with love. Repeatedly sensing into your breathing and body can help you feel stable as “me” while opening to “we.” See what it’s like to feel both loving and centered in your own strength, respecting and sticking up for your own needs; fences make for good neighbors.

Since the brain gradually tunes out what it’s used to, try to see others newly, taking some seconds at least to recognize the being behind the eyes. For example, I’ll imagine another person laughing with friends, or feeling hurt, or as a young child.

No one can stop you from loving. I once had a difficult relationship issue and I finally realized that I could simply love this person even if the love needed to be mainly if not entirely internal to me. Not coincidentally, I began feeling better in the relationship and over time, the other person became more comfortable with me.

You can offer your compassion and good wishes even if there is nothing you can do to make a situation better. Your love is still sincere and still matters. What others do with your love is on them, not you. All you can do is make the offering. You can love even as you disengage from sticky entanglements, wishing people well even if you need to step back from them.

Love comes from an inner freedom in which you’re not controlled by negative reactions. It also leads to a greater freedom in your mind, relationships, and world. Love is a kind of solvent, gradually dissolving the neurotic knots inside your head. In touch with love, you feel less vulnerable and have more room to breathe, speak, and act with others. And walking through the world – whether down a busy street or out in the woods – as no one’s enemy, giving others no cause to fear you, with good wishes and kindness in your heart and face, you feel more like stepping freely into today, and into tomorrow.

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