A central claim of Buddhist contemplative traditions is that training in meditation can bring about lasting changes in the nature and habits of the mind (e.g., Dalai Lama & Cutler,
2009; Wallace
2006). Consistent with these claims, different forms and regimens of meditation training have been shown to influence capacities as diverse as attentional stability (e.g., Lutz et al.,
2009; van Leeuwen et al.,
2012; Zanesco et al.,
2013,
2019), stress buffering (e.g., Creswell & Lindsay,
2014), emotion regulation and reactivity (e.g., Lutz et al.,
2008; Rosenberg et al.,
2015), and prosociality (e.g., Ashar et al.,
2016; Condon et al.,
2013; Weng et al.,
2017). Critically, these changes may extend well beyond the bounds of formal meditation sessions, influencing broad domains of daily life (e.g., Donald et al.,
2019; Sahdra et al.,
2011; Skwara et al.,
2017). The manifestation of these effects across domains that are not explicitly trained implies that meditation training might alter domain-general neurocognitive systems. Generalized changes in such systems should theoretically be observed across a variety of situations, contexts, and, notably, in the spontaneous neural activity of the brain at rest (e.g., Bauer et al.,
2019).
The brain is remarkably responsive to changes in environment and behavior. For instance, immobilizing a person’s arm for only 48 h can lead to neuroplastic changes in functional brain connectivity (Newbold et al.,
2020). The capacity of the brain to undergo reorganization has also been observed in the context of contemplative practice. Experienced meditators show persistent shifts in functional (e.g., Davidson & Lutz,
2008; Hasenkamp & Barsalou,
2012) and structural (e.g., Fox et al.,
2014; Lumma et al.,
2018) brain organization. These changes can be observed during active meditation practice (e.g., Braboszcz et al.,
2017; Fucci et al.,
2018; Lee et al.,
2018; Saggar et al.,
2012), during task engagement (e.g., Desbordes et al.,
2012; van Leeuwen et al.,
2012; Zanesco et al.,
2019), and in the functional architecture of the resting brain (e.g., Dentico et al.,
2018; Hasenkamp & Barsalou,
2012; Zanesco et al.,
2021).
Much of the neuroscientific literature on meditation has focused on investigations of brain activity during formal meditation practice (for reviews, see Cahn & Polich,
2006; Lee et al.,
2018; Lomas et al.,
2015). During formal meditation practice, practitioners engage with a specified set of mental activities for a given period of time. These formal sessions are typically undertaken in a particular physical posture, such as sitting or lying down; and are conditioned by social, ethical, and other contextual factors (Lutz et al.,
2015). For example, during mindfulness of breathing meditation, a practitioner might sit quietly in an upright posture, focusing on the sensations of breath at the aperture of their nostrils or the rising and falling of their abdomen. When they notice that their mind has wandered, they are instructed to gently redirect it back to the breath (Gunaratana,
2002). Through repeated practice, practitioners cultivate the ability to regulate attention and to volitionally maintain awareness on a chosen object. Over time, improvements in the ability to direct and sustain attention are thought to extend beyond the meditative context and generalize to other activities (Dalai Lama & Cutler,
2009; Lutz et al.,
2015; Wallace,
2006).
While the boundary conditions of formal meditation sessions are often clearly delineated, the
effects of meditation training are much less circumscribed (Cahn & Polich,
2006; Skwara et al.,
2017). Experiential (e.g., Dalai Lama & Cutler,
2009; Kabat-Zinn,
2013) as well as empirical (e.g., Desbordes et al.,
2012; Fox et al.,
2014; Hasenkamp & Barsalou,
2012) accounts suggest that neurocognitive changes instantiated through meditation extend beyond the bounds of formal practice, and the brain systems and cognitive mechanisms engaged through various meditative practices are implicated in a wide array of psychological processes (Dahl et al.,
2015; Lutz et al.,
2015). As such, meditation-related changes in neurocognitive systems may manifest across a range of different contexts and outcomes. Experientially, shifts in perception and awareness experienced during formal practice may, over time, extend into daily life in ways that are both pervasive and persistent (Dalai Lama & Cutler,
2009; Davidson & Kaszniak,
2015; Kabat-Zinn
2013; Wallace,
2006), blurring the line between meditative states and everyday experience.
To the extent that meditation training leads to generalized changes in cognition and behavior, there should be observable shifts in the activity of underlying brain systems that support these functions. One method for quantifying the functioning of such brain systems is to examine neural oscillations, as indexed by electrical activity at the scalp (e.g., Buzsaki et al.,
2012). In an analysis of EEG recorded during mindfulness of breathing meditation as part the Shamatha Project, replicable changes in brain activity were also observed (Saggar et al.,
2012). Participants who received meditation training demonstrated significant reductions in band power in the beta frequency range, as well as reductions in peak individual alpha frequency. These reductions replicated across two independent retreat interventions, and were not observed in waitlist controls. Building on research implicating beta band activity in attentional orienting to sensory information (e.g., Pfurtscheller & Lopes da Silva,
1999; Schubert et al.,
2009; van Ede et al.,
2011), these findings were interpreted to reflect enhanced attention to, and sensory processing of, the subtle sensations of breath during mindfulness of breathing developed through intensive practice (Saggar et al.,
2012).
The present report leverages data from the Shamatha Project to ask whether the neuroelectric changes observed during formal meditation practice might generalize to an uninstructed resting state. We hypothesized that 3 months of residential training would alter brain oscillatory activity during quiet rest. We further hypothesized that these changes would mirror those previously observed during mindfulness of breathing meditation, namely, overall reductions in beta band power and individual alpha frequency. By extending this investigation to the resting brain, we hoped to shed light on neurocognitive factors that might support generalized changes in meditation-related processes over a period of intensive practice.
Discussion
This study was motivated by a central question in contemplative research: can engaging in dedicated periods of meditation practice lead to generalized changes outside of formal practice? To this end, we examined changes in the spontaneous activity of the brain over the course of intensive meditation training. We had participants engage in focused attention (
shamatha) meditation practice for 6 to 8 h a day and measured continuous EEG activity during a period of uninstructed rest. We found power reductions in the high alpha and beta bands, as well as reductions in IAF, during an eyes closed resting task over the course two 3-month-long retreat interventions. Importantly, the reductions in beta band activity replicated across two independent training periods, mirroring longitudinal changes we previously observed in EEG collected during active practice of mindfulness of breathing meditation in these same participants (Saggar et al.,
2012). By contrast, changes in alpha were identified in only one of the two retreat groups. Our findings demonstrate that intensive meditation training can result in neurophysiological changes that extend beyond the bounds of formal practice.
Our findings, as well those of Saggar et al. (
2012), were seemingly specific to longitudinal changes in the beta band. While the identified reductions in IAF suggest change in the peak frequency of the EEG signal—which could, in turn, affect band power by shifting the range of IAF-defined bands—an analysis of fixed frequency bands indicated that IAF shifts did not underlie the observed reductions in beta band power (see
Supplementary Materials). The consistency of these effects across meditation and rest points to beta band activity as a potential indicator of domain-general change in neural processes resulting from this type of meditation training.
Beta band activity is broadly implicated in a range of neurocognitive functions and network dynamics, including sensorimotor processing (e.g., Pfurtscheller & Lopes da Silva,
1999; van Ede et al.,
2011), cognitive effort (Kopell et al.,
2010), attentional orienting (van Ede et al.,
2011), top-down control of visual attention (Bastos et al.,
2015; Buschman & Miller,
2007), predictive coding of the sensory environment (e.g., Arnal & Giraud,
2012), and working memory (Axmacher et al.,
2008; Miller et al.,
2018). Recent work also demonstrates the relevance of beta band activity to cross-domain inhibitory control. For instance, Castiglione et al. (
2019) showed that actively preventing a thought from coming to mind elicits increases in beta power similar to those elicited when stopping a physical action. These findings offer support for the idea that beta power may reflect the activity of neurocognitive networks that exert their effects across different modalities.
One possible interpretation of the current findings is that power reductions at rest signal alterations in the structure, efficiency, or dynamics of the default mode or other large-scale brain networks (e.g., de Pasquale et al.,
2012; Wens et al.,
2019). Power in the beta range during rest appears to fluctuate with BOLD activity in several canonical resting state networks, notably showing a positive correlation with activity in regions of the default mode network, and a negative correlation with those of the dorsal attention network (Mantini et al.,
2007). Beta band activity is also associated with functional connectivity between and within resting state networks (de Pasquale et al.,
2012,
2018; Wens et al.,
2019), with band-limited power in the beta frequency corresponding to moments of high network efficiency (Betti et al.,
2021). Thus, it appears that beta activity may relate to efficiency of communication between the brain’s core networks (Betti et al.,
2021).
Consistent with this, research in experienced meditators indicates that long-term meditation training may lead to altered resting functional connectivity and reduced activity within the default mode network (Berkovich-Ohana et al.,
2014; Brewer et al.,
2011; Garrison et al.,
2015). Moreover, in our own work in the Shamatha Project, we found retreat-related changes in dynamic patterns of resting EEG microstates (Zanesco et al.,
2021). These lines of research suggest that the observed reductions in beta over retreat could be reflective of altered patterns of functional connectivity, and possibly changes in the predominance of default mode activity during uninstructed rest (e.g., Bauer et al.,
2019). This implies that—rather than being specific to meditative states—the observed retreat-related changes in beta band activity could indicate broad shifts in baseline patterns of brain activity and its underlying functional architecture.
While other studies have characterized meditation-related reductions in the beta frequency range
during meditation practice compared to rest (during Shamatha practice: Saggar et al.,
2012; during Zen practice: Faber et al.,
2015, Hauswald et al.,
2015; see also Cahn & Polich,
2006 and Lomas et al.,
2015, for reviews), to our knowledge, the only other study to identify changes in the beta frequency range in the resting brains of experienced meditators found
increases in power following a day of Vipassana or Metta practice (Dentico et al.,
2018). Interestingly, in the current study, we found that greater lifetime meditation experience before entering retreat was associated with higher overall beta power. However, neither previous lifetime experience nor practice time while on retreat were related to observed power reductions over retreat. This suggests that the current findings may reflect the holistic training experience of retreat, or that the acute effects of intensive meditation might differ from the cumulative, lasting effects of lifelong practice. That our between-individual and within-individual effects were in opposite directions speaks to the complex trajectories of meditation-related change, particularly in the context of longer term or intensive training (see, for example, King et al.,
2019), and points to the importance of mapping within person variability in addition to group-level differences.
A number of recent studies have found that different aspects of meditation practice and experience may be indexed by different components of the EEG signal. For example, a study by DeLosAngeles et al. (
2016) found that increased alpha band power characterized focused attention meditation when compared to rest, but that decreasing beta band power was associated with self-reported depth of meditation during practice. Similarly, Bauer et al. (
2019) found a reduction in activity and functional connectivity in the default mode network of experienced meditators at rest compared to novices, but comparative increases in these same metrics during focused attention meditation. Of particular relevance to the current study, Rodriguez-Larios et al. (
2021) found that modulations in individualized alpha as well as power in the alpha/beta range associated with meditation and mind wandering differed between experienced meditators and novices. In their study, experienced meditators showed decreases in IAF and power in the alpha/beta range, as well as a steeper 1/f slope, during meditation compared to rest—patterns not observed in novices. In contrast, novices demonstrated increased alpha/beta power during episodes of mind wandering while actively engaged in meditation practice—an effect not noted in experienced meditators. These findings indicate alterations to both oscillatory and non-oscillatory aspects of the EEG signal (Donoghue et al.,
2022) as a function of meditation experience, as well as more broadband changes spanning multiple frequency bands.
Similarly, our current findings were not entirely restricted to the beta band. In Retreat 1, we identified a cluster of change in the alpha range, which an analysis of alpha sub-bands localized to high alpha (alpha 3). Power reductions in the alpha range did not replicate in Retreat 2 and were not robust enough to reach significance in between-group parametric analyses. However, the presence of these clusters indicates that spectral changes extended beyond the beta range. Potential broadband spectral change was further suggested by visualizations of the full power spectra obtained from the significantly identified beta clusters (shown in Fig.
2). In line with our cluster analyses, clear reductions were apparent for training participants in the beta range. However, reductions also appeared to manifest across a broader frequency spectrum. Consistent with this, a broadband cluster analysis—not restricted by frequency bands—found a significant cluster of change extending across a wide range of frequencies in Retreat 2 (see
Supplementary Materials). Moreover, global visualizations of the strength of electrode-wise change in both retreats were similarly suggestive of broadband reductions, with elevated power change in the alpha, and particularly the beta, ranges (Supplementary Figs.
2 and
3).
Whether these broader changes represent a distinct phenomenon from the reductions in beta power is an open question. Power in the beta (Ploner et al.,
2006; Tamura et al.,
2005) and high alpha bands (Klimesch,
1999; Samaha et al.,
2017) share a degree of functional overlap: both appear to be inversely related to cortical excitability, such that lower power is associated with greater activation of local cortical networks. Suppression in these frequencies may reflect disinhibition of underlying neural assemblies, allowing for greater cortical excitability and thus enhanced stimulus processing. This interpretation is consistent with reports of reduced acoustic startle habituation among experienced practitioners of Tibetan non-dual traditions (i.e., Dzogchen or Mahamudra; Antonova et al.,
2015), suggesting that the sensory systems of experienced meditators may maintain their responsiveness in contexts that would typically induce habituation. However, it is also possible that the observed alpha and beta clusters relate to distinct functional changes not sufficiently captured in the current study, or that apparent frequency-specific changes were an artifact of our band-based analytic approach (e.g., Donoghue et al.,
2022). Future work is needed to delineate the spectral specificity of meditation-related changes in trait-like neural patterning.
The discrepancies between the aforementioned findings in the literature could result from various methodological sources, including (a) differing cognitive-affective processes engaged across distinct styles of practice (e.g., Dahl et al.,
2015; Lutz et al.,
2015), (b) design and analytic approaches—including the choice of comparison groups (e.g., novice or experienced meditators) and baseline conditions (e.g., instructed mind-wandering, uninstructed rest; see Cahn & Polich,
2006; Davidson & Kaszniak,
2015; Van Dam et al.,
2018), and the methodology used to characterize neural oscillations (e.g., Donoghue et al.,
2022; Rodriguez-Larios et al.,
2021), and (c) the experience levels of practitioner groups, who may display unique trajectories of training-related change (e.g., King et al.,
2019; Skwara et al.,
2017). Indeed, the effects of meditation practice and training may manifest differently as a function of these design decisions, pointing to the important, perhaps even deterministic, role that these choices play in outcomes of meditation studies (Van Dam et al.,
2018).
Similarities Between Rest and Mindfulness of Breathing
The retreat-related changes in brain activity observed in the current study mirror those previously identified in these same participants during active practice of mindfulness of breathing (Saggar et al.,
2012). Both analyses found reductions in frontoparietal EEG power in the beta band, as well as IAF slowing. The similarity of these findings raises questions regarding the meaning of ostensible state versus trait measures in the context of intensive meditation training.
First, might our participants have been meditating when asked to rest quietly? While our instructions discouraged participants from engaging in active, formal meditation practice during the resting period, we were intentionally non-directive as to what mind-state participants
should maintain. In contrast to more explicit resting instructions given in other studies (e.g., instructed mind wandering; see Braboszcz et al.,
2017; Cahn et al.,
2010), our instructions allowed us to observe more naturalistic changes in the resting brain, albeit while sacrificing a degree of methodological control and certainty. We therefore cannot fully rule out the possibility that participants were engaging in meditation practice during the resting period. Nevertheless, participants were instructed to avoid “engaging in any particular form of directed mental activity.” In addition, we included a separate guided meditation task at each assessment that was distinct from the resting task, of which participants were aware. Therefore, we believe it unlikely that most participants were intentionally and actively engaging in a formal meditation practice.
The second question pertains to the fluidity of meditative versus non-meditative states for experienced practitioners, and what it means to “rest” in the context of retreat. The observed reductions in beta power during rest were strongly correlated with previously reported reductions in beta during mindfulness of breathing at each assessment, while retreat-related changes in the two measures were moderately correlated. This lends support to the idea that at least a portion of the observed reductions in beta power reflect patterns of change common to quiet rest and formal practice. While formal meditation practice is undertaken within relatively circumscribed bounds, the effects of training may be more far-reaching, leading to pervasive shifts in perception, emotion, and cognition that have long been reported in traditional practitioner accounts (e.g., Dalai Lama & Cutler,
2009; Wallace
2006). From this perspective, meditation is not discontinuous with other domains of experience. This may especially be true in the context of a meditation retreat, where participants are encouraged to imbue all their daily activities with contemplative awareness. Thus, one’s baseline quality of awareness may, over time, come to more closely resemble those states cultivated during sessions of formal meditation. This points to the complexity of separating state and trait effects, and lends support to dimensional, process-oriented models of meditation-related change (e.g., Dahl et al.,
2015; Lutz et al.,
2015). Taken in the broader context of other findings from the Shamatha Project (e.g., Rosenberg et al.,
2015; Sahdra et al.,
2011; Shields et al.,
2020; Zanesco et al.,
2018), the present work speaks to the wide range of domains that were affected by the same retreat experience. Importantly, the current findings demonstrate that rest is not an invariant baseline and that it may be altered in meaningful ways through meditative practice.
Limitations and Future Research
Our study is limited by having a waitlist, rather than active, control group. Additionally, all of our participants were experienced meditators. As such, our findings speak to patterns that occur during an intensive period of retreat training in already-experienced practitioners, and may not pertain to changes that occur earlier in the developmental trajectory of contemplative practice or in non-intensive interventions (e.g., King et al.,
2019). Though participants dedicated many of their waking hours to formal meditation practice during retreat, our findings might also reflect the complex and non-specific influences of retreat experience—including diet, distance from the stressors and commitments of daily life, social and spiritual support, and the idyllic natural setting of the retreat center—rather than the effects of a specific meditative practice in isolation (King et al.,
2019).
The lack of a direct statistical comparison to EEG during mindfulness of breathing practice limits our ability to interpret the relative strength and similarity of observed changes to those of active meditation. To clarify the relationship between changes in the functional architecture of the resting brain and brain activity during meditative practice, future longitudinal studies should characterize within-individual trajectories of change in each of these conditions separately, as well as in direct comparison to one another. Based on the current findings, we expect that similar patterns of change will be reflected in both conditions, with the stronger instantiations during active practice.
Additionally, while other work in this participant cohort has linked brain activity at rest to self-reported felt qualities of awareness (Zanesco et al.,
2021), the current findings do not provide a direct experiential or behavioral link. To test the functional relevance of meditation-related changes in resting brain dynamics, future studies should attempt to relate resting neurophysiology to behavioral measures that tap skills cultivated during active meditation practice. We expect that training-related shifts in resting brain activity should predict concomitant improvements in relevant behavioral performance.
Finally, methodological issues complicate our interpretation of neural oscillatory and frequency-specific effects (see Donoghue et al.,
2022). We used IAF-based bands to account for individual variation in peak alpha frequency and visualized the spectra within identified clusters to visually confirm the presence of peaks in spectral power. However, we did not apply formal peak detection methods in the current analysis (e.g., Donoghue et al.,
2020; Kosciessa et al.,
2020; Watrous et al.,
2018). As such, despite the apparent specificity of the current findings, it is possible that the results were at least partially driven by changes in aperiodic signal components. Future studies should employ emerging methods that decompose the EEG signal into putative periodic and aperiodic components (Donoghue et al.,
2020,
2022). Such parameterization of the power spectrum can provide greater certainty as to the origin of observed shifts meditation-related neural activity. Following on the current findings and the observations of Rodriguez-Larios and colleagues (
2021), we predict that approaches incorporating parameterization of the power spectrum will reveal training-related changes in both periodic and aperiodic components of the EEG signal.
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