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To gain insight into the neurophysiological mechanisms involved in Zen meditation, we evaluated the effects of focused attention (FA) on breathing movements in the lower abdomen (Tanden) in novices. We investigated hemodynamic changes in the prefrontal cortex (PFC), an attention-related brain region, using 24-channel near-infrared spectroscopy during a 20-minute session of FA on Tanden breathing in 15 healthy volunteers. We found that the level of oxygenated hemoglobin in the anterior PFC was significantly increased during FA on Tanden breathing, accompanied by a reduction in feelings of negative mood compared to before the meditation session. Electroencephalography (EEG) revealed increased alpha band activity and decreased theta band activity during and after FA on Tanden breathing. EEG changes were correlated with a significant increase in whole blood serotonin (5-HT) levels. These results suggest that activation of the anterior PFC and 5-HT system may be responsible for the improvement of negative mood and EEG signal changes observed during FA on Tanden breathing.

The brain circuitry underlying emotion includes several territories of the prefrontal cortex (PFC), the amygdala, hippocampus, anterior cingulate, and related structures. In general, the PFC represents emotion in the absence of immediately present incentives and thus plays a crucial role in the anticipation of the future affective consequences of action, as well as in the persistence of emotion following the offset of an elicitor. The functions of the other structures in this circuit are also considered. Individual differences in this circuitry are reviewed, with an emphasis on asymmetries within the PFC and activation of the amygdala as 2 key components of affective style. These individual differences are related to both behavioral and biological variables associated with affective style and emotion regulation. Plasticity in this circuitry and its implications for transforming emotion and cultivating positive affect and resilience are considered.

Zen meditation, a Buddhist practice centered on attentional and postural self-regulation, has been speculated to bring about beneficial long-term effects for the individual, ranging from stress reduction to improvement of cognitive function. In this study, we examined how the regular practice of meditation may affect the normal age-related decline of cerebral gray matter volume and attentional performance observed in healthy individuals. Voxel-based morphometry for MRI anatomical brain images and a computerized sustained attention task were employed in 13 regular practitioners of Zen meditation and 13 matched controls. While control subjects displayed the expected negative correlation of both gray matter volume and attentional performance with age, meditators did not show a significant correlation of either measure with age. The effect of meditation on gray matter volume was most prominent in the putamen, a structure strongly implicated in attentional processing. These findings suggest that the regular practice of meditation may have neuroprotective effects and reduce the cognitive decline associated with normal aging.

OBJECTIVE: The underlying changes in biological processes that are associated with reported changes in mental and physical health in response to meditation have not been systematically explored. We performed a randomized, controlled study on the effects on brain and immune function of a well-known and widely used 8-week clinical training program in mindfulness meditation applied in a work environment with healthy employees. METHODS: We measured brain electrical activity before and immediately after, and then 4 months after an 8-week training program in mindfulness meditation. Twenty-five subjects were tested in the meditation group. A wait-list control group (N = 16) was tested at the same points in time as the meditators. At the end of the 8-week period, subjects in both groups were vaccinated with influenza vaccine. RESULTS: We report for the first time significant increases in left-sided anterior activation, a pattern previously associated with positive affect, in the meditators compared with the nonmeditators. We also found significant increases in antibody titers to influenza vaccine among subjects in the meditation compared with those in the wait-list control group. Finally, the magnitude of increase in left-sided activation predicted the magnitude of antibody titer rise to the vaccine. CONCLUSIONS: These findings demonstrate that a short program in mindfulness meditation produces demonstrable effects on brain and immune function. These findings suggest that meditation may change brain and immune function in positive ways and underscore the need for additional research.

Western psychotherapy tends to regard the mind and mental distress in terms of differing theoretical models. Mental distress can be also be usefully viewed as the result of erroneous reification—the confusing of symbols and concepts with reality. This paper describes the theory and practice of analytic meditative therapy. Inspired by non-dual Buddhist and other eastern wisdom traditions, it uses meditative and cognitive processes to control anxiety, deconstruct reified symbols and encourage contemplative resting in non-dual mental space, where reality and its appearance are coemergent and coalesced but distinct, and healing occurs naturally without the need for any specific additional effort.
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The boundary between psychology and religion is at its murkiest around topics of interest to both forms of discourse. An attempt to clarify some of the boundary issues specifically present in discussions of self-control or self-regulation, this paper begins by examining self-control in healthy psychological functioning. Research on feedback loops, information processing and ego depletion have highlighted key psychological mechanisms involved in self-control. Next this paper explores common themes in religious perspectives regarding the virtue of self-control and self-restraint. A clear preoccupation of major religious traditions is the management of human passion and desire. In conclusion, three boundary concerns relevant to both psychology and religion are discussed: the meaning of virtue, differences in defining the self in self-control, and relational concerns important to understanding self-control.

"Informed by the maxim that you can't study what you can't see, Baer's book provedes the necessary psychometric underpinning to further our understanding of core change processes in mindfulness-based interventions."---Zindel V. Segal, Ph.D., author of The Mindful Way Through Depression"This kind of attention to the reasons why mindfulness-based intervention may be beneficial will help stimulate informative research in the area and also help clinicians provide therapy that enhances these important skills."---Lizabeth Roemer, Ph.D., coauthor of Mindfulness-and Acceptance-Based Behavioral Therapies in Practice"An excellent resource not only for mindfulness researchers and practitioners, but for amyone interested in what leads to mental health and emotional balance."---Cassandra Vieten, Ph.D., director of research at the Institute of Noetic Sciences and author of Mindful Motherhood"A fascinating journey to the heart of what actually changes in mindfulness and acceptance-based treatment...Highly recommneded for psychotherapists, health care professionals, and anyone seeking the very latest scientific understanding of psychological change."---Christopher K. Germer, Ph.D., author of The Mindful Path to Self-CompassionHow does mindfulness work? Thousands of therapists utilize mindfulness-based treatments and have witnesed firsthand the effectiveness of these approaches on clients suffering from anxiety, depression, and other common mental health issues. But for many clinicians, the psychological processes and brain functions that explain these changes remain a mystery, and effective methodologies for measuring each client's progress are elusive.In Assessing Mindfulness and Acceptance Processes in Clients, Ruth Baer presents a collection of articles by some of the most respected mindfulness researchers and therapists practicing today. Each contribution assesses the variables that represent potential processes of change, such as mindfulness.acceptance, self-compassion, spirituality, and focus on values, and determines the importance of each of these processes to enhanced psychological functioning and quality of life. Clinicians learn to accurately measure each process in individual clients, an invaluable skill for any practicing therapist. A seminal contribution to the existing professional literature on mindfulnessbased treatments, this book is also an essential resource for any mental health professional seeking to illuminate the processes at work behind any mindfulness and acceptance-based therapy.

It has long been theorised that there are two temporally distinct forms of self-reference: extended self-reference linking experiences across time, and momentary self-reference centred on the present. To characterise these two aspects of awareness, we used functional magnetic resonance imaging (fMRI) to examine monitoring of enduring traits (’narrative’ focus, NF) or momentary experience (’experiential’ focus, EF) in both novice participants and those having attended an 8 week course in mindfulness meditation, a program that trains individuals to develop focused attention on the present. In novices, EF yielded focal reductions in self-referential cortical midline regions (medial prefrontal cortex, mPFC) associated with NF. In trained participants, EF resulted in more marked and pervasive reductions in the mPFC, and increased engagement of a right lateralised network, comprising the lateral PFC and viscerosomatic areas such as the insula, secondary somatosensory cortex and inferior parietal lobule. Functional connectivity analyses further demonstrated a strong coupling between the right insula and the mPFC in novices that was uncoupled in the mindfulness group. These results suggest a fundamental neural dissociation between two distinct forms of self-awareness that are habitually integrated but can be dissociated through attentional training: the self across time and in the present moment.

In the past two decades, the familiar experience of attention - the emphasis on a particular mental activity so that it "fills the mind" - has been subjected to much scientific inquiry. David LaBerge now provides a systematic view of the attention process as it occurs in everyday perception, thinking, and action. Drawing from a variety of research methods and findings from cognitive psychology, neurobiology, and computer science, he presents a masterful synthesis of what is understood about attentional processing. LaBerge explores how we are able to restrict the input of extraneous and confusing information, or prepare to process a future stimulus, in order to take effective action. As well as describing the pathways in the cortex presumed to be involved in attentional processing, he examines the hypothesis that two subcortical structures, the superior colliculus and the thalamus, contain circuit mechanisms that embody an algorithm of attention. In addition, he takes us through various ways of posing the problem, from an information-processing description of how attention works to a consideration of some of the cognitive and behavioral consequences of the brain's computations, such as desiring, judging, imaging, and remembering. Attentional Processing is a highly sophisticated integration of contributions from several fields of neuroscience. It brings together the latest efforts to solve the puzzle of attention: how it works, how it is modulated, what its benefits are, and how it is expressed in the brain.

Meditation can be conceptualized as a family of complex emotional and attentional regulatory training regimes developed for various ends, including the cultivation of well-being and emotional balance. Among these various practices, there are two styles that are commonly studied. One style, focused attention meditation, entails the voluntary focusing of attention on a chosen object. The other style, open monitoring meditation, involves nonreactive monitoring of the content of experience from moment to moment. The potential regulatory functions of these practices on attention and emotion processes could have a long-term impact on the brain and behavior.

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