“How can research on mindfulness and the brain inform the teaching of mindfulness-based approaches?” �

Mindfulness and the Brain: Assignment 1.

Running Order

• Subject area
• Overview of analysis
• Discussion of key terms
• The neuroscience technique
• The studies
• Implications and conclusions
• Relevance and learnings for MBA’s
• References
• Q&A

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� A consideration of states of consciousness, and types of awareness, from a neurophenomenological perspective. �

Overview of Analysis

Consciousness

(Self) Awareness

Neurophenomenology

The Value of Awareness

• Def. (being) conscious knowledge of one's own character and feelings (dictionary.com, 2022)

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• In mindfulness practice and guidance, one is presented with the opportunity to bring awareness to feelings and sensations, as opposed to worrying about them, or allowing them to become overwhelming (Segal et al., 2013)

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What is Consciousness �and why is it important?

• Definition; the state of being aware of and responsive to one's surroundings ; a person's awareness or perception of something (dictionary.com, 2022)

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• For Penman (2020), consciousness lets us see the interconnections between our minds and bodies, allowing us the opportunity to learn to respond, rather than react

Consciousness in the brain

It is recognized that consciousness is a set of real-time mental information about bodily and emotional status of an individual stored in the cerebellums known as the Conscious Status Memory (CSM) and is processed/interpreted by the thalamus

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(Wang, 2012)

What is Phenomenology?

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• Dictionary Definition – ‘an approach that concentrates on the study of consciousness and the objects of direct experience.’ (Oxford, Languages, 2020)

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• Phenomenology is the study of human experience and of the way things present themselves to us in, and through such experience (Sokolowski, 2000)

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Understanding Neurophenomenology

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• Neurophenomenology is the combination of phenomenology and neuroscience (Kaunhoven, 2022)

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• According to Varela (1996), it is ‘a quest to marry cognitive science and a disciplined approach to human experience’

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Magnetoencephalography (M.E.G)

• Both studies used Magnetoencephalography as the neuroscience technique. As observed by Gross (2019) :

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• Example positive features of MEG -

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• Allows coverage of the complete brain
• silent and non-invasive recording
• less disturbed by changes in tissue conductivities, compared to EEG.

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• Example Negatives -

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• Magnetic fields measured during MEG are very weak, and so its operation needs to be conducted within a magnetically shielded room.
• MEG equipment is very expensive, costing millions of dollars, whiles EEG hardware only costs in the thousands (Singh, 2014)

Magnetoencephalography Equipment (M.E.G)

The Studies

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• Study 1: Alterations in the sense of time, space, and body in the mindfulness-trained brain: neurophenomenologically-guided MEG study. (Berkovich-Ohana et al., 2013)

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• Study 2 : Mindfulness-induced selflessness: a MEG neurophenomenological study (Dor-Ziderman et al., 2013)

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Study 1

• Alterations in the sense of time, space, and body in the mindfulness-trained brain: neurophenomenologically-guided MEG study. (Berkovich-Ohana et al., 2013)

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• The Hypothesis:
1. Suggests that engaging in meditation, can lead to changed states of consciousness
2. One of the phenomenological elements of this, can be an adjustment in the consideration and experience of time, space, and body

Source : (Berkovich-Ohana et al., 2013)

Design

Process :

a) First-person data collection and completion of a pre-test relating to subjective spirituality (Hood, 1975)

b) The neuroscience experiment involved 7 MEG recording sessions. Each of these was followed by an interview

Instruction :

Participants voluntarily brought about changes in their experience of ‘time’ (timelessness/outside time) and ‘space’ (spacelessness/outside space) Following this, they were asked to describe what had occurred, and then findings analysed

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Sample:

12 experienced mindfulness meditation practitioners, inc. 3 females, age range 31-64, financially compensated and with average 16.5 years meditation experience in Theravada tradition

Phenomenological Findings

• 2 main themes emerged. Varying perceptions of - - .

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• A sense of time and space
• Bodily boundaries

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• Participants were then allocated into categories for each of these themes - appearing along a line of increasing variance in their perception of time, and then space

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Phenomenological Findings

Differences in theta activity. BTS vs. NTS*

• NTS performed comparatively well in right and left posterior cingulate cortex (involved in DMN and internally directed thought) and superior temporal gyrus (language processing and social perception)

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• BTS performing comparatively well in left cerebellum (important in body and muscle movements)

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• *Key : BTS = both time & space ; NTS = not both time & space

Study 2

• Mindfulness-induced selflessness: a MEG neurophenomenological study (Dor-Ziderman et al., 2013)

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• The hypothesis for this study was that established practitioners are able to focus attention for long periods on specific objects and are able to achieve, ‘a goal of dissolving the experience of a fixed subjective core, comprising their self-identity’ (Dor-Ziderman et al., 2013)

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Design

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• Sample: 12 participants inc. three females, compensated, and all familiar with practices related to the Theravada tradition; with an average of 16.5 years practice. Mean age 42.5

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• Process – First person reports and M.E.G. recordings

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• Instruction: Participants were encouraged to construct states , relating to three modes -
1. narrative-self
2. minimal-self
3. selfless mode

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Activity was recorded by M.E.G. The study then sought to map contrasting neural activity, relating to these states

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Conditions Encouraged

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“selfless” condition —“Try to experience what is happening at the present moment, when you are not in the centre.” (Selfless Mode/SL)

(Dor-Ziderman et al., 2013)

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“narrative” condition —“Try to think what characterizes you” (Narrative self /NS)

“minimal” condition —“Try to experience what is happening to you at the present moment” (Minimal self/MS)

A working model of self-awareness modes

(Dor-Ziderman et al., 2013)

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Emotional content during MS, NS and SL states

(Dor-Ziderman et al., 2013)

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LO source estimates

(Dor-Ziderman et al., 2013)

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Limitations of both studies

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Study 1 –

• It is possible the subjective nature of the self report element in which elements were presented, and its timing in the overall study, may have skewed results

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Study 2 – the phenomenological approach was basic in nature -

• Partially a result of having to connect with participants via intercom between sections
• Is an early attempt at translating phenomenological insights concerning contemplative traditions, into contemporary neurocognitive language

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Both –

• Small samples – not representative of wider population. Issue of relevance for those on MBA courses
• No control group
• Lack of longitudinal aspect
• No follow-up.
• Availability and cost of magnetoencephalography (difficult to extend across more studies, larger sample sizes)

Implications and Conclusions

• The studies, integrated a triangular approach, including first-person perspectives, neuroimaging and Buddhist-inspired meditation techniques; to provide perspectives on the related areas of ‘self- awareness’ and ‘altered states of consciousness’

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• They investigated, how experienced meditators can achieve significant changes in both perspective and modes of mindfulness; and then used MEG analysis to show how these revisions manifest in the brain

• Self reports, in study two, indicate the benefits of the conditions MS and SL, in relation to emotional content reported - higher frequency of positive and neutral emotions and lower levels of mixed and negative emotions, vs NS (narrative state)

• An example of this, is how long term meditators were able, under selected scientific conditions, to generate and maintain a self-less mode of awareness

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Implications and Conclusions

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• As is the case with mindfulness-based interventions, the studies highlighted the importance of the connection between the brain and the body. The assessment also considered the conjunction of first-person perspectives with neuroscientific techniques, and experience alongside science

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• I consider that the hypotheses , promulgated at the outset, were justified by the results and shed interesting light (despite some shortcomings of structure) on the benefits of (extended) meditation practice and how scientific analysis of the brain and body, assists and supports our understanding of this area

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• However further analysis is needed to ascertain how different types and lengths of meditation practice impact, and consequently benefit, the brain and body and the effect on wider population

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Relevance and Learnings for MBA’s

• Consciousness - enables us to see the interconnections between our minds and bodies, allowing us the opportunity to learn to respond, rather than react (Penman,2020) .This subject is addressed in week 4 of MBSR course. In the brain this is located with Conscious Status Memory (CSM) and is interpreted by the thalamus (Wang, 2012)

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• Self-awareness - In mindfulness practice, one is presented with the opportunity to bring awareness to feelings and sensations, as opposed to worrying about them, or allowing them to become overwhelming (Segal et al., 2013). This ties in with attenuation of beta band power for LO group (study 2), in the brain regions discussed.

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• Attention – and its conscious direction (vs autopilot), is fundamental to mindfulness and the teaching of MBA’s. In particular week one of the MBSR course and the raisin exercise

Relevance and Learnings for MBA’s

• Spaciousness – I consider that, an understanding of ‘spacelessness’ as presented in the first study, aligns closely with the concept of ‘spaciousness’. ‘Awareness functions as an open, spacious mirror, empty and full, able to contain anything and needing nothing to complete itself’ (Kabat-Zinn, 2019). Results from Study 1 showed the BTS group performing comparatively well in left cerebellum (in terms of theta power) which is important in body awareness

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• De-centering – Different levels of selflessness discussed in the second study, relate to the technique of de-centering, taught in MBA’s. This is a process that involves a continual shift in one’s relationship to one’s thoughts and emotions (Crane, 2017)

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• The present moment – The mind-state of MS (minimal state) echoes an understanding of mindfulness, as represented in this definition – ‘a quality of mind that notices what is present without judgement, without interference’ (Goldstein, 2013)

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Q & A

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References:

• Berkovich-Ohana, A., Dor-Ziderman, Y., Glicksohn, J., & Goldstein, A. (2013). Alterations in the

sense of time, space, and body in the mindfulness-trained brain:

A neurophenomenologically-guided Meg Study. Frontiers in Psychology, 4.

https://doi.org/10.3389/fpsyg.2013.00912 

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• Cayoun, B. A. (2005). From co-emergence dynamics to human perceptual evolution: the role

of neuroplasticity during mindfulness training. In Proceedings of the National

Conference of the New Zealand Psychological Society.

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• Centre for Mindfulness Research and Practice. C.M.R.P. (2020) 8-week MBSR

course information.[unpublished manuscript]. Bangor University, Bangor.

Wales

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• Dor-Ziderman, Y., Berkovich-Ohana, A., Glicksohn, J., & Goldstein, A. (2013). Mindfulness

-induced selflessness: A Meg neurophenomenological study. Frontiers in Human

Neuroscience, 7. https://doi.org/10.3389/fnhum.2013.00582 

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• Dryden, W., & Crane, R. (2017). Mindfulness-based cognitive therapy: Distinctive

features. Routledge

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References:

• Gibson, J. (2019). Mindfulness, interception, and the body: A contemporary

perspective. Frontiers in Psychology, 10. https://doi.org/10.3389/fpsyg.2019.02012 

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• Gross, J. (2019). Magnetoencephalography in cognitive neuroscience: A

Primer. Neuron, 104(2), 189–204. https://doi.org/10.1016/j.neuron.2019.07.001 

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• Hood, R. W. (1975). The construction and preliminary validation of a measure of reported

mystical experience. Journal for the Scientific Study of Religion, 14(1), 29.

https://doi.org/10.2307/1384454 

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• Kabat-Zinn, J. (2019) Everyday Mindfulness. Mindful.org.

https://www.mindful.org/everyday-mindfulness-with-jon-kabat-zinn/

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• Kaunhoven, R. (2022). Lecture on teaching day. [Lecture notes]. Bangor University,

Bangor, Wales.

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Penman, D. (2018). The Art of Breathing: The Secret to Living Mindfully. Red Wheel/Weiser.

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References:

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• Shapiro, S. L., Oman, D., Thoresen, C. E., Plante, T. G., & Flinders, T. (2008). Cultivating

mindfulness: Effects on well-being. Journal of Clinical Psychology, 64(7), 840–862.

https://doi.org/10.1002/jclp.20491 

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• Singh, S. P. (2014). Magnetoencephalography: Basic principles. Annals of Indian Academy of

Neurology, 17(5), 107. https://doi.org/10.4103/0972-2327.128676 

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• Sokolowski, R. (2000). Introduction to phenomenology. Cambridge: Cambridge

University Press.

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• Stevenson, A. (Ed.). (2010). Oxford dictionary of English. Oxford University Press,

USA.

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• Varela, F. J. (1996). Neurophenomenology: A methodological remedy for the hard

problem. Journal of consciousness studies, 3(4), 330-349.

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• Wang, Y. (2012). The cognitive mechanisms and formal models of

consciousness. International Journal of Cognitive Informatics and Natural

Intelligence, 6(2), 23–40. https://doi.org/10.4018/jcini.2012040102 

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