science & meditation

Why it matters if you can feel your heartbeat

If you close your eyes and become aware of your body, can you detect your heartbeat — without touching your chest or checking your pulse?

Now, can you do it with your eyes open?

This is a quick measure of your ability to practice “interoception.”

What Is Interoception?

Interoception is the ability to sense your internal states — sensations arising from your inner organs, muscles, and so on. This includes an awareness of the heart.

Many people find it hard to detect their heartbeat at all, or can only do it with difficulty. Their interoceptive powers aren’t well developed. For others, detecting the heartbeat is easy. They have a higher level of interoceptive ability.

Interoception is a word that not a lot of people know. I’ve used the word a lot in my teaching since I first encountered it a few years ago, and there’s almost always someone in the class who hasn’t come across it before.

You’re probably going to hear it a lot more in the future, because it’s become obvious that there are drawbacks to having poor interoception.

Not being able to sense the body’s inner states leads to poor emotional regulation. Imagine you were driving a car with no fuel gauge. You’d probably keep running out of fuel, because vital information about the state of your vehicle wasn’t available to you.

Similarly, if you can’t detect the signals your body is giving you until they’re very strong, you can’t regulate your emotions very well. By the time you’re aware that you’re anxious, for example, you’re already really anxious. Being able to detect those signals sooner means you’re able to decide earlier to do something to help stay calm.

Interoception and Depression

Low interoceptive ability is related to depression. In a study, women who suffered from depression (but not anxiety), showed lower ability on the heartbeat test than a control group did.

Also, the worse their ability to detect the heart, the less positive feelings they reported experiencing in their lives.

Interoception and Poor Decision-Making

And this had an interesting knock-on effect. Low interoceptive awareness is also correlated with difficulty in making decisions. The reason for this is that decision-making is not a purely logical process. Logic can tell us that two slices of chocolate cake is more than one slice of chocolate cake, but not whether we prefer one or two slices. We make decisions largely on the basis of how we feel about things. If we can’t detect our feelings, then we can’t easily make decisions. In fact if we can’t feel our feelings, then we might well be more prone to making bad decisions — e.g. trusting someone who’s untrustworthy, or choosing a job that’s likely to make us unhappy.

Interoception and Anxiety

My partner is prone to anxiety, and when I asked her to do the heartbeat detection test, she wasn’t sure if she could feel her heart at all. I don’t know if there’s research supporting this, but I suspect that certain people can only feel their heartbeat when they’re already anxious, and because they’re not used to being able to detect the heart under normal circumstances, feeling their heart beat in an exaggerated way is taken as a sign that something is really, really wrong — which precipitates yet more anxiety.

She may be atypical, though: people who suffer from anxiety disorder typically are more aware than average of interoceptive signals from the body. What may be going wrong is that those signals (increased rate and strength of the heartbeat, intestinal queasiness, and so on) are misread, and taken as a sign (again) that something abnormal is happening. It’s possible, in fact, to become anxious about being anxious.

Meditators are Better at Interoception

Meditation, in the Buddhist tradition at least, emphasizes awareness of the body, which means paying attention to the body’s sensations. Many meditators, myself included, will report that training in meditation has helped to sensitize them to the body.

For myself, this has been like going from a black-and-white line drawing of the body to a full-color image. Any time I bring my attention to the body now I experience currents of energy, tingling, and pleasure—which is called pīti in Pāli and prīti in Sanskrit. That’s very different from how my body used to be experienced. But that’s anecdotal evidence.

Dancers Versus Meditators

In one study I’ve long found fascinating, in a study in 2010, published in Emotion, researchers from the University of California, Berkeley, explained how they showed short, emotive, film clips to experienced meditators (their average time practicing was seven years), professional dancers, and a control group. They measured the physiological responses of all these people, and also asked the study participants to indicate their ongoing feeling state (from very negative, through neutral, to very positive) using a dial.

The aim of the study was to assess to what degree the self-reported experience of the members of each of the three groups matched (or was “coherent” with) their physiological states.

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It turned out that the meditators had the highest degree of coherence (that is, their self-reported feelings matched what was going on in their bodies), with the dancers being intermediate, and the control group having the lowest coherence.

Additionally, when it came to self-reported visceral awareness (how well they could feel their feelings), the meditators reported the highest levels, the dancers were intermediary, and the controls reported the lowest levels.

So it does seem that meditation training does improve internal awareness, which is what you might expect. Of course it could be that people with greater visceral awareness are more likely to be drawn to meditation for some reason, so the researchers looked to see if there was a correlation between length of practice and body awareness. They didn’t find any significant correlation, but then the sample size was too small for them to draw any definite conclusions.

Interoception Can Be Learned

More recently (2021), in a study published in The Lancet, researchers explained the effects of giving six sessions of interoception training to autistic adults with persistent anxiety symptoms. People with autism tend not to be good at interoceptive tasks. For example they’re not good at counting their heartbeats. At the same time they tend to over-emphasize the internal sensations they do experience. In other words, they’re over-reacting to signals from the body.

The researchers hoped that their training would help people with autism to perform better on heartbeat detection tasks, and that this would in turn help increase their ability to interpret and regulate interoceptive signals.

Amazingly, three months after the intervention, 31 percent of the participants no longer had an anxiety disorder.

So not only can interoception be learned, but doing so can have profound effects on people’s well-being.

Meditation for Interoception

Many approaches to mindfulness of breathing meditation tend to focus narrowly on the breath – that is, the sensations of air touching the passages as it moves in and out of the body. This helps with learning interoception in only a very limited way.

My own approach has been increasingly to encourage an awareness of the movements and sensations of the breathing in the whole body.

The meditation practice below, which accompanies my book, “This Difficult Thing of Being Human,” helps you to sense the entire body breathing — including subtler sensations you might habitually ignore. Please try it, and see how you get on.

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Try this simple technique to dispel anxiety

Being mindful of the body is powerful tool for grounding us and calming us down. Paying attention to the physical sensations and movements of the body diverts our attention away from the ruminative thoughts that cause stress. And this in turn allows our emotions to settle so that we become calmer and more at ease. An added bonus is that practicing mindfulness in this way brings about long-term changes in the brain. These changes make us less emotionally reactive so that we have less of a tendency to freak out.

But our body itself has a more direct and immediate effect on our emotions. The very way that we hold the body — the posture we adopt — changes how we feel. The effects of this are measurable. They can be seen in terms of the underlying hormones that give rise to our feelings. They can also be seen in terms of the way we act.

In a study published in 2014 by the University of Auckland, New Zealand, individuals with mild to moderate depression were assigned either to a group where they were asked to sit up straight, or where they just sat normally. The “straight sitters” were asked to straighten their backs and level their shoulders. They were also asked to stretch the tops of their heads toward the ceiling while drawing their shoulder blades down and together.

Researchers asked both groups to do a stressful task: to give a speech for five minutes, while being judged. Those who sat up straight while doing this task used more words in total than the control group, suggesting that they were more energized and had a better mood. They also used the word “I” much less than the other group, suggesting that they had become less self-focused and self-conscious.

Other research shows that when we sit up straight, we are more likely to remember positive memories or to have positive thoughts. A slumped posture, on the other hand, leads to depressive thoughts and memories arising.

In a 2010 study at Columbia and Harvard universities, researchers asked study participants either to adopt a dominant, high power stance (sitting or standing straight, expanding the body, and spreading the limbs) or a submissive posture (involving the opposite). The power posers experienced elevations in testosterone (which contributes to feelings of confidence), and decreases in cortisol (which is a stress hormone). Low-power posers exhibited the opposite pattern.

When the two groups were subsequently asked to play a low-risk gambling game, the high power group were more confident, as shown by their being more likely to take a chance on winning.

Finally, reinforcing how crucial posture is in our lives, Adam D. Galinsky and Li Huang of Northwestern University ran a series of studies on posture. These showed that posture was in fact a major predictor of whether people feel powerful or take action. It was more powerful than either putting people in positions of power or asking them to recall feeling powerful.

This is all excellent news, because our posture is something that’s easy to change. You can do it right now. In fact, I’d suggest that for the next three minutes you do a standing meditation in which you adopt a Superman or Wonder Woman pose, as illustrated below. (Knee-high boots are optional!)

You can also try sitting in a power pose. Sit erect, with your head held high, and with your limbs taking up space around you. Watch out for a tendency to slouch, since this contributes to feelings of fatigue, despondency, and powerlessness. These feelings can cause our thoughts and feelings to spiral out of control.

Keep coming back to your posture during the day. Do this while you’re sitting or standing at work or at home, when you’re driving, and when you’re walking. Think of what it’s like to sit, stand, or walk with confidence. And notice the effect that this has on how you feel. And several times a day, for at least three minutes, adopt a “power pose.”

For a few people, the experience of adopting a more confident posture can at first evoke a feeling of anxiety. It’s as if they’re thinking, “Who am I to show confidence?” If this happens to you, recognize that this is a temporary state of affairs. Remember that the physiological changes you’re creating will soon bring a sense of strength and confidence.

This article is adapted from material for Wildmind’s online course, “Stop Freaking Out.” This, like our other courses, is available free of charge to supporters of Wildmind’s Meditation Initiative. You can click here to learn more about this initiative.

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Can Buddhist practice make you more of a dick?

A quick thought experiment for you. You can take a pill to extend your own life by six months. Alternatively you can give the pill to a stranger who is similar to you and add five years to their life.

Which would you choose in this hypothetical test of generosity?

This question was posed to a number of groups, including Tibetan Buddhist monks, non-religious Americans, American Christians, ordinary Buddhists in Bhutan, and Hindus in India.

You’d think that becoming a Buddhist monk would make people particularly compassionate and generous, but it turned out that this wasn’t the case, and that the monastic Buddhists were less willing than any of the other groups to give the pill to a stranger.

I’m stunned. The Tibetan monastics were more likely than any of the others involved in the study to embrace the idea that the self is not fixed. The study was in fact intended to find out whether embracing this Buddhist teaching would affect the fear of death. It seems it did, but in the wrong direction, making monastics more attached to living and more afraid to dying, to the point where they would choose to live at someone else’s expense.

I’m a bit disturbed by this, although it was pointed out that these were novice monks and not people who’d been meditating for years. But this point remains that these monks were less ethical than average Buddhists with far less practice under their belts.

It makes me wonder about who is attracted to monasticism in the first place. Could it be that it attracts people who are more self-centered than average? Or does being a monk make you more selfish, perhaps because of the status involved?

In a different part of the Buddhist world, a western monk, Sravasti Dhammika, pointed out that the “excessive reverence surrounding monks” in the Theravadin world tended to make many of them “complacent and proud.” Monks in Burma have been complicit in genocide against the Rohingya people, and monks in Sri Lanka have advocated violence against the Hindu Tamil population. Things can get ugly.

Anyway, I do find this study fascinating and rather disturbing. One of my social media friends said that it shows that becoming a monk doesn’t automatically make you a better person, but the problem is that it appears that in some respects it might make you less ethical!

As for myself, I think of what it would be like to live for six months knowing that I had deprived someone of five years of life. I’d rather not have that experience. You’re welcome to my pill!

But also, there are definitely times that my practice has made me more selfish and uncaring. Sometimes the notion of having a “higher” calling can lead you to neglect important relationships, and the idea of “non-attachment” can also become an excuse for unkindness.

The main lesson I take from this study is the reminder to keep checking that I’m being kind.


PS. I wrote an email to one of the leaders of the study, suggesting another possible interpretation of the results. Here’s what I wrote:

Dear Dr. Garfield.

As a Buddhist I’m very open to the possibility that at times Buddhist practice may make us more selfish — I think many of us have misused teachings on “non-attachment” in ways that have hurt others — but I have a sincere question about the “Death and the Self” study.

I gather that the monks were novices, and my question is, given that novices may have recently (how recently in this case I don’t know) left home and entered a community of which they are the lowliest members, might your findings actually be measuring the effect of what may have been a deeply unsettling change in their social connections? I can imagine that such a change might provoke an anxiety that might overwhelm impulses to generosity.

I’m assuming that the other groups were not selected on the basis of having recently gone through such a profound dislocation in their lives.

Of course I may be misinterpreting the term “novice.” Perhaps these monks have been living in a monastic context for years. Anyway, I thought I should ask the question.

Thanks for your time.

Sincerely yours,
Bodhipaksa

 


And here’s the reply I received:

Dear Bodhipaksa,

Our group included novices and fully ordained monks with a range of years in robes. And we didn’t see any effect f length of time in robes or age. The interesting question in my mind is still, what happens when we look at seriously long-term meditators; I expect a reversal of the effect.

Yours as ever,

J

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Developing the evidence base for mindfulness therapies

wildmind meditation news

Rick Nauert PhD, PsychCentral: Therapeutic mindfulness interventions have grown in popularity over the past two decades. But some of the field’s leading researchers are concerned that the evidence base for such practices is not yet robust enough.

A new study from Brown University shows how a rigorous approach to studying mindfulness-based interventions can help ensure that claims are backed by science.

Researchers say that an analysis of mindfulness-based interventions (MBIs) is complicated as the therapies sometimes blend practices, which makes it difficult to measure how each of those components affects participants.

To address that issue, the …

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Mindfulness and meditation need more rigorous study to identify impacts

wildmind meditation news

Dependable scientific evidence has lagged worrisomely behind the rapid and widespread adoption of mindfulness and meditation for pursuing an array of mental and physical wellness goals, wrote a group of 15 experts in a new article in Perspectives on Psychological Science, a journal of the Association for Psychological Science. The article offers a “critical evaluation and prescriptive agenda” to help the burgeoning mindfulness industry replace ambiguous hype with rigor in its research and clinical implementations.

Recent years have seen a huge surge not only in media and scientific articles about mindfulness and meditation, the authors wrote, but also in the implementation of medical interventions for everything from depression to addiction, pain and stress. The widespread adoption of therapies has put the field at a critical crossroads, the authors argued, where appropriate checks and balances must be implemented.

“Misinformation and poor methodology associated with past studies of mindfulness may lead public consumers to be harmed, misled and disappointed,” they wrote.

Co-author Willoughby Britton, an assistant professor of psychiatry and behavior at the Warren Alpert Medical School of Brown University said: “We are sometimes overselling the benefits of mindfulness to pretty much any person who has any condition, without much caution, nuance or condition-specific modifications, instructor training criteria, and basic science around mechanism of action. The possibility of unsafe or adverse effects has been largely ignored. This situation is not unique to mindfulness, but because of mindfulness’s widespread use in mental health, schools and apps, it is not ideal from a public health perspective.”

Lead author Nicholas Van Dam, a clinical psychologist and research fellow in psychological sciences at the University of Melbourne in Australia, said that the point of the article is not to disparage mindfulness and meditation practice or research, but to ensure that their applications for enhancing mental and physical health become more reflective of scientific evidence. So far, such applications have largely been unsupported, according to major reviews of available evidence in 2007 and again in 2014.

“The authors think there can be something beneficial about mindfulness and meditation,” Van Dam said. “We think these practices might help people. But the rigor that should go along with developing and applying them just isn’t there yet. Results from the few large-scale studies that have been conducted so far have proven equivocal at best.”

Added co-author David E. Meyer, a professor of psychology at the University of Michigan, “Sometimes, truly promising fields of endeavor get outstripped by efforts to harvest them before they’re really ripe; then workers there must step back, pause to take stock, and get a better plan before moving onward.”

A young, undefined field

Among the biggest problems facing the field is that mindfulness is poorly and inconsistently defined both in popular media and the scientific literature. According to the authors, there “is neither one universally accepted technical definition of ‘mindfulness’ nor any broad agreement about detailed aspects of the underlying concept to which it refers.” As a result, research papers have varied widely in what they actually examine, and often, their focus can be hard to discern.

“Any study that uses the term ‘mindfulness’ must be scrutinized carefully, ascertaining exactly what type of ‘mindfulness’ was involved, what sorts of explicit instruction were actually given to participants for directing practice,” the authors wrote. “When formal meditation was used in a study, one ought to consider whether a specifically defined type of mindfulness or other meditation was the target practice.”

“Without specific, well-defined terms to describe not only practices but also their effects, studies of interventions such as mindfulness-based stress reduction (MBSR) cannot provide valid and comparable measurements to produce reliable evidence.” As part of its proposed remedy, the new article offers a “non-exhaustive list of defining features for characterizing contemplative and medication practices.”

Greater rigor

Along with specific, precise and standardized definitions, similar improvements in research methodology must also come, the authors wrote.

“Many intervention studies lack or have inactive control groups,” Van Dam said.

The field also has struggled to achieve consistency in what it is being measured and how to measure those things perceived to be of greatest importance to mindfulness.

Van Dam said the situation is akin to earlier psychological research on intelligence. This concept proved to be too broad and too vague to measure directly. Ultimately, however, psychologists have made progress by studying the “particular cognitive capacities that, in combination, may make people functionally more or less intelligent,” he and his co-authors wrote.

Thus, the authors wrote, “We recommend that future research on mindfulness aim to produce a body of work for describing and explaining what biological, emotional, cognitive, behavioral and social, as well as other such mental and physical functions, change with mindfulness training.”

Clinical care

A wide variety of contemplative practices have been studied for an even larger variety of purposes, yet in both basic and clinical studies of mindfulness and meditation, researchers have rarely advanced to the stage where they can confidently conclude whether particular effects or specific benefits resulted directly from the practice. Measured by the National Institutes of Health’s stage model for clinical research, only 30 percent of mindfulness-based interventions (MBIs) have moved past the first stage, and only 9 percent have tested efficacy in a research clinic against an active control.

“Given the absence of scientific rigor in much clinical mindfulness research, evidence for use of MBIs in clinical contexts should be considered preliminary.,” the authors wrote.

The proposed agenda for future research is rigorous and extensive, Van Dam said.

“Replication of earlier studies with appropriately randomized designs and proper active control groups will be absolutely critical,” the authors continued. “In conducting this work, we recommend that researchers provide explicit detail of mindfulness measures, primary outcome measures, mindfulness/meditation practices and intervention protocol.”

Researchers and care providers involved with delivering MBIs have begun to become more vigilant about possible adverse effects, the authors wrote, but more needs to be done. As of 2015, fewer than 25 percent of meditation trials actively monitored for negative or challenging experiences.

Contemplating contemplative neuroscience

Van Dam said recent efforts to assess the neural correlates of mindfulness and meditation with technologies, such as magnetic resonance imaging (MRI) and magnetoencephalography, may perhaps have the potential to bring new rigor to the field. Nonetheless, he and his co-authors also express concern in the article that these technologies so far have not fulfilled this potential.

The authors note that technologies such as MRI depend on subjects remaining physically still while being tested, and image quality can be affected by subjects’ rate of breathing. Experienced meditators may be better suited to maintaining ideal physiological states for MRI studies than are inexperienced individuals or non-meditators. Due to such problematic factors, between-group differences in brain scans might have little to do with the mental state researchers are attempting to measure and much to do with head motion and/or breathing differences.

“Contemplative neuroscience has often led to overly simplistic interpretations of nuanced neurocognitive and affective phenomena,” the authors wrote. “As a result of such oversimplifications, meditative benefits may be exaggerated and undue societal urgency to undertake mindfulness practices may be encouraged.”

Ultimately that’s the authors’ shared concern: Insufficient research may mislead people to think that the vague brands of “mindfulness” and “meditation” are broad-based panaceas when in fact refined interventions may only be helpful for particular people in specific circumstances. More, and much better, scientific studies are needed to clarify these matters. Otherwise people may waste time and money, or worse, suffer needless adverse effects.

“This paper is a coordinated effort among concerned mindfulness researchers and meditation scholars to rectify this gap to maximize benefit and minimize harm from MBIs,” Britton said.

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Don’t believe the multi-tasking hype: train your brain to focus better

Daniel Goleman, The Big Think: By now, everyone knows that mindfulness meditation is good for you—but what’s still surprising scientists is just how quickly it works. Ten minutes of meditation won’t make you a better mutlitasker—there’s no such thing, as psychologist and science journalist Daniel Goleman explains—but it will make you more adept at switching tasks and returning to a deep level of concentration more quickly after a distraction.

Every time you practice meditation, you’re strengthening the neural circuitry for focus and training your brain away from mind-wandering. Beyond the need …

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Quick ‘mindfulness’ fix may help curb drinking

Lisa Rapaport, Reuters: Heavy drinkers may be able to cut back after brief mindfulness training exercises that involve helping them focus on what’s happening in the present moment, a small experiment in the UK suggests.

Researchers recruited 68 heavy drinkers who weren’t alcoholics for the test. They randomly assigned participants to receive either a training session in relaxation strategies or an 11-minute training session in mindfulness techniques to help them recognize cravings without acting on them.

Over the next week, people who received mindfulness training drank significantly less than they had during the week before the study …

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Meditation expert tells us what the science really says

Connie Ogle, Miami Herald: So you fell asleep easily enough, but now it’s 3 a.m. Your mind is spinning, and rest is elusive. You’re reliving every foolish or embarrassing thing you did in the past 24 — or 48 or 72 — hours, and that is a lot of material to run through. And you simply can’t stop.

Except maybe you could, if only you knew how to be mindful.

“When you’re caught in that loop of rumination, that’s very real, and it creates very intense feelings,” explains psychologist and journalist Daniel Goleman, who reported on brain …

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The meditation cure

Robert Wright, WSJ: A basic practice of Buddhism turns out to be one of the best ways to deal with the anxieties and appetites bequeathed to us by our evolutionary history.

Much of Buddhism can be boiled down to a bad-news/good-news story. The bad news is that life is full of suffering and we humans are full of illusions. The good news is that these two problems are actually one problem: If we could get rid of our illusions—if we could see the world clearly—our suffering would end. …

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How meditation can do wonders for your sex life

Lea Rose Emery, Bustle: When it comes to the link between sex and meditation, it may be something that you’re a little nervous to explore. Even growing up with parents who meditated regularly, I still have a tendency to find it really intimidating. But with all of the health benefits of meditation— from reducing anxiety to improving sleep — it seemed time to get serious about trying it. Plus all of these potential benefits have to translate into the bedroom, right?

So I spoke to Khajak Keledjian, founder and CEO of Inscape, a new meditation center in NYC, about the benefits meditation can have to your sex life. And a lot of it comes down to the mind-body connection. “Stress and anxiety increases cortisol and adrenalin levels,” Keledijian says. “Within a couple days of starting to meditate, adrenaline and cortisol levels drop. This means even if you’re having an insecure moment during sex — like wondering if your partner is distracted… your body will be less likely to automatically trigger the fight or flight response. This helps you to stay in the present moment by responding instead of reacting, and allows for intimacy to last longer and distractions to minimize.”

Considering that feeling panicky or anxious during sex is a problem for a lot of people, it seems like a great solution. But there area few different things actually going on that make it so beneficial. Here’s what you need to know.

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