The relaxation response correlates with changes in gene expression

Herbert Benson's book "The Relaxation Response" which appeared about 25 years ago, has had great influence in shaping public awareness of the debilitating effects of stress and anxiety and measure that can be taken to counter it. His institute at the Mass General Hospital has generated an interesting study of changes in gene expression profiles observed in short and long term relaxation response (RR) practitioners. A bit of context is provided in the introduction:

Mind-body approaches that elicit the RR include: various forms of meditation, repetitive prayer, yoga, tai chi, breathing exercises, progressive muscle relaxation, biofeedback, guided imagery and Qi Gong. One way that the RR can be elicited is when individuals repeat a word, sound, phrase, prayer or focus on their breathing with a disregard of intrusive everyday thoughts. The non-pharmacological benefit of the RR on stress reduction and other physiological as well as pathological parameters has attracted significant interest in recent years to decipher the physiological effects of the RR. In addition to decreased oxygen consumption, other consistent physiologic changes observed in long-term practitioners of RR techniques include decreased carbon dioxide elimination, reduced blood pressure, heart and respiration rate, prominent low frequency heart rate oscillations and alterations in cortical and subcortical brain regions.

The authors observed changes in gene expression profiles regulating molecular and biochemical pathways involved in cellular metabolism, oxidative phosphorylation, generation of reactive oxygen species and response to oxidative stress. They suggest that these changes to some degree serve to ameliorate the negative impact of stress (which is known to increase oxidative stress and promote a pro-inflammatory milieu).

Meditation and executive function - untraining the brain.

A MindBlog reader passes on this link to a reposting of a interesting article by Chris Chatham on how easily normal conflicts in making decisions can be lessened by changes in attention. My May 1 post references other work on this topic.

Incense is psychoactive.

Mechoulam and colleagues find that incensole acetate (IA), an ingredient of Boswellia resin (frankincense), stimulates a little understood brain ion channel (TRPV3) to cause anti-anxiety and antidepressive behaviors in mice. This suggest that TRPV3 channels in the brain may play a role in emotional regulation. IA has no effect on 27 other receptors, ion channels, and transport proteins in the brain. The suggests the potential for an entirely new class of depression and anxiety drugs.

Lotus therapy

Yet another article on benefits of mindfulness meditation in this morning's NYTimes science section.

An integrated view of our subjective energies.

I recently attended the Wisconsin Symposium on Emotion (Now in its 14th year). Its topic was "Emotion, Consciousness and Psychopathology." I want to mention the talk given by A.D.(Bud) Craig, which was a real tour de force, the kind of science I feel I can integrate with my own personal experience. Its title was "How do you feel? The neurobiological basis for human awareness of feelings from the body." I have referenced Craig's work in previous posts, also check here. Here are PDFs of his two recent review articles in Trends in Cognitive Science (2005) and Nature Reviews Neuroscience (2002) which I recommend.

His view is that in our nervous systems, there is a fundamental bilateral partitioning or separation, from basic spinal cord and brain stem homeostatic systems to our highest prefrontal lobe functions, in which the right side spends energy and the left side brings it in. This reflects the relative activities of the sympathetic versus parasympathetic nervous systems. (enter 'parasympathetic' in the google search box in the left column to see some previous mindblog posts on autonomic regulation of chilling out versus getting excited).

The right and left insula appear to be central in processing feelings, all the way from basic (interoceptive) body sensing (posterior insula) up through subjective feelings, disgust, trust, anger, social hurt, empathic happiness, lust, pain, etc. All of these are homeostatic emotional currency that help regular body balance all the way from from blood pressure, glucose, heart rate, salt regulation, up through social self image. Here is a graphic from his 2005 article that shows the central role of the left and right anterior insula (which act as the sensory cortex of limbic system) in receiving information about body state and feeling from sympathetic and parasympathetic input and then interacting with anterior cingulate (the motor cortex of the limbic system) and frontal cortex. (click to enlarge):


Positive emotions (pleasant music, maternal emotions) correlate with enhanced left parasympathic, left anterior insula, left anterior cingulate and left frontal activation, while negative emotions (anger, fear, etc.) enhance activation of the corresponding structures on the right side.

Some very simple manipulations can stroke the relative activation of these two systems. Slowing one's breathing, as usually happens during meditation dials up the left anterior insula system, while breathing more rapidly increases anxiety and right anterior insula activity. In fact, giving instruction to a subject to breathe more slowly or more rapidly can change their emotional reaction to stimuli. In one experiment mentioned by Craig, a picture of a baby seal elicited warm nuturing emotions when breathing was slowed, but when breathing was increased, subjects were more likely to suspect the seal might attack or bite them! Experiments are now being attempted to measure whether oxytocin (the affiliative, trusting hormone) correlate with left insular activation while right insula activation correlates with cortisone (the stress hormone) release.

This sort of global description fascinates me, because it instructs us in how integrated a package we are, and how attention to some of the basement details of our daily life (such as breathing) can fundamentally alter our mood and temperament.

Attention regulation in meditation

From the Laboratory of Affective Neuroscience at the Univ. of Wisc. in Madison, Lutz, Davidson and collegues offer a review in Trends in Cognitive Science (PDF here) of studies of the effects on attention and emotion processes of two broad categories of meditation: focused attention and open monitoring.

Regulating the brain circuits of compassion

Here is yet more compelling evidence that you are what you spend your time imagining. In a recent study in PLoS ONE, Lutz, Davidson and colleagues extend their previous work on correlations between brain states and meditation to show that one particular kind of Buddhist meditation, which emphasizes empathetic and loving thoughts towards others and self, changes the brain's reactivity to emotional sounds. In experienced practitioners of the 'loving-kindness-compassion' meditation technique, such images caused larger reactions in the insular and anterior cingulate cortices than were observed in novices. Here is their abstract and one figure from the paper.

Recent brain imaging studies using functional magnetic resonance imaging (fMRI) have implicated insula and anterior cingulate cortices in the empathic response to another's pain. However, virtually nothing is known about the impact of the voluntary generation of compassion on this network. To investigate these questions we assessed brain activity using fMRI while novice and expert meditation practitioners generated a loving-kindness-compassion meditation state. To probe affective reactivity, we presented emotional and neutral sounds during the meditation and comparison periods. Our main hypothesis was that the concern for others cultivated during this form of meditation enhances affective processing, in particular in response to sounds of distress, and that this response to emotional sounds is modulated by the degree of meditation training. The presentation of the emotional sounds was associated with increased pupil diameter and activation of limbic regions (insula and cingulate cortices) during meditation (versus rest). During meditation, activation in insula was greater during presentation of negative sounds than positive or neutral sounds in expert than it was in novice meditators. The strength of activation in insula was also associated with self-reported intensity of the meditation for both groups. These results support the role of the limbic circuitry in emotion sharing. The comparison between meditation vs. rest states between experts and novices also showed increased activation in amygdala, right temporo-parietal junction (TPJ), and right posterior superior temporal sulcus (pSTS) in response to all sounds, suggesting, greater detection of the emotional sounds, and enhanced mentation in response to emotional human vocalizations for experts than novices during meditation. Together these data indicate that the mental expertise to cultivate positive emotion alters the activation of circuitries previously linked to empathy and theory of mind in response to emotional stimuli.


(AI) and (Ins.) stand for anterior insula and insula, respectively (z = 12 and z = 19, 15 experts and 15 novices, color codes: orange, p less than 5.10ˆ-2, yellow, p less than 2.10ˆ-2). B, C. Impulse response from rest to compassion in response to emotional sounds in AI (B) and Ins. (C). D–E. Responses in AI (D) and Ins. (E) during poor and good blocks of compassion, as verbally reported, for 12 experts (red) and 10 novices (blue).

Reality getting to you?

Perhaps try escaping into one of these devices? (I don't think I'll go there just yet....)

Faith and Healing

Jerome Groopman reviews Anne Harrington's new book "The Cure Within - A History of Mind-Body Medicine" in the NY Times Book review of Jan. 27. Harrington is professor and chair of the History of Science department at Harvard. Here is the final section of that review:

Harrington offers close observations of the interactions between the Harvard cardiologist Herbert Benson (and later the neuroscientist Richard Davidson of the University of Wisconsin) and the Dalai Lama and his Tibetan monks. She admits longing for scientific support for what is, in essence, an “Orientalist” conception, that the “Other” holds wisdom and therapeutic treasures beyond those imaginable to us in the West. Some of Harrington’s wish is fulfilled in the biology of the placebo response. Recent studies show that belief, even in inert treatments, can have profound benefits in relieving pain, likely via release of endorphins and other mediators in the brain. But despite several decades of concerted research in the field of psychoneuroimmunology, to my scrutiny no robust effects of meditation or other relaxation techniques that could combat illnesses like cancer or AIDS have been identified.

Harrington concludes with the questions that her students at Harvard regularly ask: Which mind-body narratives are “true”? Are all the stories we tell ourselves about illness equally valuable? Harrington has already answered these queries in part in the voice of the woman with breast cancer in the Stanford study. Yet, she has still been “haunted” over the years by unusual events, like the case of a man whose tumors seemed to melt “like snowballs on a hot stove” in response to a “worthlesss” cancer treatment that he nonetheless believed in. The physicist Freeman Dyson once noted that, to a scientist, an event like the spontaneous remission of a tumor is viewed as occurring at the asymptote of probability, one in several million, but through the eyes of a believer it becomes not mathematics but a miracle. Harrington shows us that, whatever science reveals about the cause and course of disease, we will continue to tell ourselves stories, and try to use our own metaphors to find meaning in randomness.

Meditation Research

The Mind and Life Institute offers a quarterly bibliography with short descriptions of research work done of the effects of mindfulness-based cognitive therapy.

Short-term meditation training improves attention and self-regulation

An interesting study from Tang et al. showing that even short term meditation training can influence attention and self-regulation. The integrative meditation method used:

...stresses no effort to control thoughts, but instead a state of restful alertness that allows a high degree of awareness of body, breathing, and external instructions from a compact disc. It stresses a balanced state of relaxation while focusing attention. Thought control is achieved gradually through posture and relaxation, body–mind harmony, and balance with the help of the coach rather than by making the trainee attempt an internal struggle to control thoughts in accordance with instruction.

Their abstract:

Recent studies suggest that months to years of intensive and systematic meditation training can improve attention. However, the lengthy training required has made it difficult to use random assignment of participants to conditions to confirm these findings. This article shows that a group randomly assigned to 5 days of meditation practice with the integrative body–mind training method shows significantly better attention and control of stress than a similarly chosen control group given relaxation training. The training method comes from traditional Chinese medicine and incorporates aspects of other meditation and mindfulness training. Compared with the control group, the experimental group of 40 undergraduate Chinese students given 5 days of 20-min integrative training showed greater improvement in conflict scores on the Attention Network Test, lower anxiety, depression, anger, and fatigue, and higher vigor on the Profile of Mood States scale, a significant decrease in stress-related cortisol, and an increase in immunoreactivity. These results provide a convenient method for studying the influence of meditation training by using experimental and control methods similar to those used to test drugs or other interventions.

Live Longer - Don't Worry

Check out the Worriers Anonymous site and its several mellow out options such as this, this, or this.

What I totally do not get....a new book on consciousness

I've received four emails promoting a new book by B. Alan Wallace, a guy who has been the subject of two previous posts, one a positive review and abstracting of his book "The Attention Revolution," and the other more critical comments on a video presentation titled "Towards the first revolution in the mind sciences" he gave at a seminar for Google employees. That video presentation contains core ideas in his new book "Hidden Dimensions: The Unification of Physics and Consciousness (Columbia University Press, 2007)."

Below I give you the blurb on the book, and the problems I have with this are stated in the critical review just mentioned, some repeated below:

Bridging the gap between the world of science and the realm of the spiritual, B. Alan Wallace introduces a natural theory of human consciousness that has its roots in contemporary physics and Buddhism. Wallace’s "special theory of ontological relativity" suggests that mental phenomena are conditioned by the brain, but do not emerge from it. Rather, the entire natural world of mind and matter, subjects and objects, arises from a unitary dimension of reality that is more fundamental than these dualities, as proposed by Wolfgang Pauli and Carl Jung.

To test his hypothesis, Wallace employs the Buddhist meditative practice of samatha, refining one’s attention and metacognition, to create a kind of telescope to examine the space of the mind. Drawing on the work of the physicist John Wheeler, he then proposes a more general theory in which the participatory nature of reality is envisioned as a self-excited circuit. In comparing these ideas to the Buddhist theory known as the Middle Way philosophy, Wallace explores further aspects of his "general theory of ontological relativity," which can be investigated by means of vipasyana, or insight, meditation. Wallace then focuses on the theme of symmetry in reference to quantum cosmology and the “problem of frozen time,” relating these issues to the theory and practices of the Great Perfection school of Tibetan Buddhism. He concludes with a discussion of the general theme of complementarity as it relates to science and religion.

The theories of relativity and quantum mechanics were major achievements in the physical sciences, and the theory of evolution has had an equally deep impact on the life sciences. Yet rigorous scientific methods do not yet exist to observe mental phenomena, and naturalism has its limits for shedding light on the workings of the mind. A pioneer of modern consciousness research, Wallace offers a practical and revolutionary method for exploring the mind that combines the keenest insights of contemporary physicists and philosophers with the time-honored meditative traditions of Buddhism.

My previous response:

The problem I think is that his analogy with other scientific revolutions fails on the issue of universality and ability to reproduce basic introspective observations. Galileo's and Darwin's observations and measurements can be reproduced by anyone in any culture having appropriate equipment. In the period after William James' challenge and before the behaviorists' 50+ year death grip on progress in psychology a number of groups pursuing an introspective approach could not agree on many basic observations (Wallace commented on, but did not really address this issue in the discussion period). The introspective and meditative approaches associated with many different cultures and religions don't seem remotely close to yielding a unified introspective description of consciousness and our mental processes that transcends their cultural origins in the way that astronomy and biology do.

Still, I think that the Buddha was the first great human biologist in his astute descriptions of levels of human behavior that corresponds roughly to stages in the biological evolution of our own brains and behavior (see my "Beast Within" essay). The mutual reinforcement of ancient introspective and modern scientific traditions yields some robustness, and perhaps the prospect of an eventual union of materialistic and mentalistic perspectives. Perhaps this will yield the "consciousness meter," analogous to a telescope or microscope, than we are now lacking.

Attentional expertise in long-term meditators: neural correlates

More from Richie Davidson's laboratory here at Wisconsin. The article is open-access, you can go there for the graphics:

Meditation refers to a family of mental training practices that are designed to familiarize the practitioner with specific types of mental processes. One of the most basic forms of meditation is concentration meditation, in which sustained attention is focused on an object such as a small visual stimulus or the breath. In age-matched participants, using functional MRI, we found that activation in a network of brain regions typically involved in sustained attention showed an inverted u-shaped curve in which expert meditators (EMs) with an average of 19,000 h of practice had more activation than novices, but EMs with an average of 44,000 h had less activation. In response to distracter sounds used to probe the meditation, EMs vs. novices had less brain activation in regions related to discursive thoughts and emotions and more activation in regions related to response inhibition and attention. Correlation with hours of practice suggests possible plasticity in these mechanisms.

Meditation can alter attentional resource allocation

A striking observation from the Wisconsin group on how meditation can improve performace in discriminating closely spaced stimuli. Here is their summary:

Meditation includes the mental training of attention, which involves the selection of goal-relevant information from the array of inputs that bombard our sensory systems. One of the major limitations of the attentional system concerns the ability to process two temporally close, task-relevant stimuli. When the second of two target stimuli is presented within a half second of the first one in a rapid sequence of events, it is often not detected. This so-called “attentional-blink” deficit is thought to result from competition between stimuli for limited attentional resources. We measured the effects of intense meditation on performance and scalp-recorded brain potentials in an attentional-blink task. We found that three months of intensive meditation reduced brain-resource allocation to the first target, enabling practitioners to more often detect the second target with no compromise in their ability to detect the first target. These findings demonstrate that meditative training can improve performance on a novel task that requires the trained attentional abilities.

Train Your Brain

Meghan O'Rourke on the new mania for neuroplasticity.

Neuroplasticity certainly has capacious ramifications, but you could be forgiven for thinking that the mania for harnessing its supposed anti-aging benefits is just our latest form of magical thinking, invoked by baby boomers who've turned away from fussing over their children's brains to ward off their own eventual decline.

...the idea that a little mindful meditation could calm down the forgetful, buzzing frenzy of our brains is still an appealing one. Even if the science is less than solid, maybe the placebo effect will kick in; and in any case, my brain seems to enjoy its crossword-puzzle respites and its Sudoku vacations, the way my muscles enjoy a massage. Or so my mind is telling me. Seven-letter word for "memory loss," anyone?

God Is in the Dendrites

George Johnson asks: Can "neurotheology" bridge the gap between religion and science? He gives an excellent summary of relevant experiments that measure or induce brain activity correlated with meditative, religious, or estatic states to conclude:

So it goes, round and round. Either the brain naturally or through a malfunction manufactures religious delusions, or some otherworldly presence speaks to homo sapiens through the language of neurological pulses. Hot in pursuit of this undecidable proposition, neurotheology will keep on churning out data—but when it comes to the biggest questions, it will never have much to say.

The Buddha and viscoelastic foam

Here from "The Monastery Store" is just the thing for all you sitting meditators who get sore backs, tailbones, and hip joints from attempting to sit for extended periods on classical meditation cushions containing natural fibers like kapok or buckwheat. They develop lumps that put even more stress on your spine. So, the Buddhist monks at Zen Mountain Monastery have come up with a viscoelastic foam cushion that always retains its original shape. (I still fail to understand why some meditation purists insist that a sitting posture unnatural and painful to most westerners is an essential element of the discipline. I find that a plain old chair is adequate for my limited excursions towards a more quiet mind.)

Brain Stressed Out? Try this machine.......

In today's mail, a catalog from "The Spiritual Tech" team at Sounds True company in Boulder Co. Any widget you might want to give your brain a tune-up is offered: MINDSPA (Light and Sound Therapy for Brain Enhancement, $200); THE STRESS ERASER (Feel Calm and Relaxed in Minutes Anytime, Anywhere, $300); THE RELAXMATE II (Photo-stimulation therapy for stress relief, $150); THE JOURNEY TO WILD DIVINE AND WISDOM QUEST (a spiritual quest computer game with biofeedback technology, $210...I have to admit I enjoyed playing with this product when it came out). All this in addition to a number of boxed CD sets offering auditory enlightenment.

Even though I'm sympathetic techniques for calming and clearing the old brain (I use some myself), I can't help but crack up and have an immediate "WACKO" reaction to such a glossy slick catalog. So if I buy all of them I'm home free?!

And you thought you had problems....

The Buddha's Biology

I want to mention a book by that I have found to be a useful summary and distillation of correspondences between classical Buddhist psychology and modern psychology and evolutionary biology. Don't let its self-helpy new-agey title put you off (Buddha's Nature: A Practical Guide to Discovering Your Place in the Cosmos). It's by a crazy guy named Wes Nisker, a stand up Buddhist comic and veteran of the sixties and seventies new age San Francisco scene whose other writings include "The Big Bang, The Buddha, and the Baby Boom" and "The Essential Crazy Wisdom". It is a largely accurate descriptions of how Buddhism's four foundations of mindfulness can be taken to correspond to the bottom-up construction of our nervous system and consciousness, and to stages in the evolution of our nervous systems.

Sensing or exploring the nature of our elemental physical existence, our body breathing and homeostasis, is a focus of the Buddha's First Foundation of Mindfulness. This first foundation corresponds to physical elements of the body and homeostasis (regulation of blood flow, body temperature, etc.) These functions center in primitive brain stem structures we share with reptiles and other vertebrates. This core regulates interactions with the physical world elemental to having a self that we seldom think about - like breathing, supporting ourselves against gravity, seeing, tasting, smelling, touching, hearing.

These core structures also regulate our urge to remedy hunger, to have sex, to approach or avoid, to flee or fight when suddenly presented with very threatening situations. Our experience of these primary and instinctual basic drives, in its urgency and automaticity, has a very different quality than our experience of thoughts or more complicated emotions. The Buddha's Second Foundation of Mindfulness rests on the sentience of the nervous system which can note these elemental feelings, impressions of pleasant/unpleasant/neutral/painful, etc. We can, in more quiet moments of reflection or meditation note the more muted `flickers' of these primal forces, appearing and disappearing almost as transient quantal energies.

Our human introspective access to, observation of, emotional feelings more nuanced than the basic drives mentioned above is the focus of the Buddha's third foundation of mindfulness (affection, fear, anger, sadness, playfulness, etc.). These are regulated by a new kind of cortex that appears in mammals between the brain stem and the outer layer of the cortex, usually referred to as the limbic system.

Finally, our higher level cognitive abilities associated with the newer cortex (neocortex) that forms the top layers or our brain - our ability to note how thoughts and feelings are produced, as natural occurrences like breathing or the heartbeat - are a focus of the Buddha's fourth foundation of mindfulness.

Nisker's book has several sections of exercises or meditations useful in sensing layers of the self, its evolutionary nature, and its symbiosis with the external social and physical world.