Research demonstrates that mindfulness may alter our desire to undertake a task but not our ability to carry it out.
Authors: Hafenbrack, A. C., & Vohs, K. D.
Title: Mindfulness meditation impairs task motivation but not performance.
Summary: An established criticism of meditation and mindfulness research is a failure to address possible negative impacts. While meditation is linked to a range of health benefits, it is rare for scientists to consider if the positive results come at a cost. Hafenbrack and Vohs explored how state mindfulness mediated task motivation and performance. Mindfulness appears to be able to detach a meditator from task-related stress, but could this also be linked to a reduction in the motivation to undertake the task? Data from experiments indicated that using mindfulness to decrease future focus and arousal could influence task motivation. However, in four out of the five experiments studied, task performance was unaffected.
Discussion: Secular mindfulness aims to produce a nonjudgmental mental state that focusses on awareness of the present moment. The removal of meditation from its traditional Buddhist ethical (judgemental) framework has been of concern to scholars of meditation. Whilst mystical forms of meditation are designed to reduce attachment and aversion (the sources of suffering); this typically forms sets up a ‘virtuous cycle’ where spiritual motivation is increased. The cognitive effect of focussing on the present moment without being grounded in a particular view or perspective is uncertain. If the results of this study were to be replicated, consideration of the broader implications of mindfulness’s demotivational effects should become a priority. For example, if mindfulness was used to address stress related to work or academic performance, reducing motivation to work or study might prove to be counter-productive. I also have a sense that this study may be tapping into the effect of negative correlation between the brain’s intrinsic and extrinsic networks.
“If these results are replicated, meditation scientists need to give serious consideration to the potential relationship between nonjudgement and motivation. The unplanned reduction of motivation in the context of work, study or relationships should be a cause for concern.”
Mindfulness meditation finds itself under sustained scientific criticism, could quantum physics explain why?
Experimental psychology has been the main object of The Science of Meditation project. The scientific papers featured in this blog are recent, generally published after 2010. But yesterday evening I came across a study from 1975 that addresses many of the issues which are currently limiting the research and practice of contemporary meditation. Fritjof Capra’s paper, Modern Physics and Eastern Mysticism describes the world views of Buddhism, Hinduism and Taoism, comparing them with Western equivalents.1 In doing so, Capra highlights more than a dozen problems manifest in the contemporary (positivist) scientific understanding of Buddhist meditation. One of which I’m going to discuss here briefly; world views as either organic or mechanistic.
Having experienced the benefits of meditation first hand, I find the failure of psychology to demonstrate the potential of meditation both wasteful and confusing. As many as ten thousand meditation and mindfulness experiments have been conducted over the last forty years. Yet cognitive psychology describes research in this area as preliminary! Over time two questions have shaped my academic and scientific work; i) how does a spiritual practice become a secular (scientific) practice and ii) what is lost and gained in this transition? Put concisely, how well has the West understood traditional meditation systems?
Strategic reviews of research published since 2016 generally identify two limitations in the science of meditation. An absence of theoretical frameworks and widespread methodological flaws. The lack of a cohesive ontology (framework) is the greater of the two problems. Without a guiding rationale, the scientific method can become directionless, entangling the means with the ends. Capra’s paper sets out his interpretation of the characteristics of ‘Eastern’ spiritual understandings, thus offering signposts to how the West could shape meditation research.2
So what are these organic and mechanistic world views that could alter the trajectory of research? Capra’s paper is 45 years old; much has changed in physics, psychology and our understandings of meditation.3 But as a theoretical study, Modern Physics and Eastern Mysticism deals with overarching concerns that are timeless. Capra argues that the view of ‘reality’ developed in the West rests on certain principles, such as those set out by the anatomist Democritus. It was the progression of this view that led to the creation of classical physics and established dualism as the ‘Western’ way of understanding almost everything.
Conversely Eastern understandings see nature as much more interconnected, that the categories and laws of nature are constructs, built by mental processes rather than absolute ‘truths’. Capra offers a deal of evidence from quantum physics to demonstrate how this proposition might work with the inanimate. But for the psychological sciences, the value of this insight is self-evident, humans rarely respond to complex phenomena in a universally predictable manner. And where experiments reveal ‘universality’ in complex human behaviours, there are generally several factors influencing the data, including society and the experimental method.
So what does this piece of ‘dated’ quantum physics mean for our contemporary understanding of meditation? The essence of this work highlights fundamental differences between ontologies (theories of being) between the societies where meditation was created and is now investigated. That the West follows a culturally relevant mechanistic presumption of causality, even when considering human nature.4 Not to suggest that Newtonian physics doesn’t ‘work’, rather that it is part of a much more sophisticated understanding of nature. Psychology’s failure to recognise that different ontologies exist in different cultures, even when appropriating their technologies has implications to the study of meditation and mindfulness.5
1 Capra, F. (1976). Modern physics and eastern mysticism. Journal of Transpersonal Psychology, 8(1).
2 Capra also discusses Hinduism and Taoism in this paper. Although grouping ideas from different Buddhist schools or diverse religio-philosophical systems can lead to over-generalisations, each of the points made needs to considerer on its individual merit.
3 I’m unfamiliar with Capra’s later studies; his views may have changed radically since this paper was published. I’d be delighted to hear from you if you are familiar with his recent work, feel free to email me or post comments in the text box below.
4 Capra’s thinking embraces physics generally, the emphasis on human behaviour here is my focus rather than a reflection of the paper under discussion.
5 While the existing positivist ontologies present in cognitive psychology offer investigatory potential, there are two problems if traditional meditation is based on a Western world view. Firstly without cognisance of the spiritual frameworks, the contemporary interpretation of the original practices may lack elements foundational to its understanding. Secondly, while positivist approaches will produce data, what is being measured, and how it is understood may be unrelated to the spiritual meditation.
If you’re worried about covid19, self isolation or your future generally, there are actions you can take to reduce fear and anxiety.
At the start of any discussion about suffering, and this definitely includes fear, I like to stress that the information I provide is focussed on solutions. The objective of this article is to highlight ways of decreasing fear and improving health and wellbeing.
Underestimating Coronavirus is not an option, and it’s not the object of this short discussion of fear and mental health. But the reality is that each of us will face challenges during our lives. This is part of the nature of being human, to overcome obstacles. And while we know that Covid-19 is putting peoples lives at risk, it is just one of many dangers we face. However, both modern psychological medicine and traditional understandings of the human experience agree that disproportionate fear is a cause of suffering.
Threats exist, to be aware of potential risks and to take appropriate preventative action is both reasonable and desirable. However, awareness of risk is not the same thing as fearof the threat. Fear is largely an emotional response that each of us has some control over. While most of us manage anxiety well, there may be times when it can overwhelm us. If we experience sustained periods of acute fear, it is likely to have a detrimental impact on our physical and mental health. What’s important to recognise is that much of the anxiety we experience is under our control.
The way we think has a direct effect on our emotions. While we often claim that ‘you make me angry’ or ‘this song makes me sad’, the reality is, we are choosing to feel angry or sad. It is usually our reaction to what happens that creates our sense of happiness or sadness. This is as true of Coronavirus as any other perceived danger. At the time of writing, we face health risks from Covid-19, instability in the employment and financial markets and many other related problems. But these are not the cause of fear in a strictly scientific sense, it is our reaction to events that rests at the heart of how we experience life. It has been said that fear is healthy, it keeps us alive. While this might be true in rare examples (popular psychology often talks about our fight or flight mechanism), this visceral fear manifests in the form of a reflex and requires little conscious thought. However, the rumination about a threat is an entirely different matter, humans can turn relatively benign concerns into the source of prolonged stress and anxiety.
“Compassion training is the most important support to my health and wellbeing, it has given me improved mental health, greater resilliance and a good deal of happiness. “
Stephen Gene Morris
So what does all this mean for our health during the current challenging times? It goes without saying that we should take sensible precautions. But, we should pay attention to the way we think about risk. Too much fear will affect our health and reduce our ability to make rational choices. A number of nonrandomised studies indicate that compassionate practices may be useful in combatting fear-related conditions such as anxiety disorders, depression and posttraumatic stress disorder.1 In this regard, compassionate meditation may be a helpful tool to combat fear. Nondual forms may be particularly important to maintain a proportionate sense of ‘self and other’, particularly in lockdown and social isolation.
So the take-home points; take Covid-19 seriously but know that compassionate practices can build resilience to fear and anxiety.
1 Graser, J., & Stangier, U. (2018). Compassion and loving-kindness meditation: an overview and prospects for the application in clinical samples. Harvard review of psychiatry, 26(4), 201-215.
The longer the science of mindfulness resists reforms, the greater the risks to the technology.
Leading UK economist Richard Layard has drawn further attention to the growing controversy surrounding mindfulness meditation. In his recent book Can we be happier?, Layard sends a number of uncertain messages about the role and benefits of mindfulness. The central premise contained in the Introduction is that by increasing levels of altruism, a new age of increased happiness can be established. Throughout the book, mindfulness and meditation are used as examples of technologies able to support the ‘happiness revolution’. But confusingly, Layard highlights concerns that the altruism present in traditional meditation methods, has been erased from secular forms of mindfulness. According to Layard’s hypothesis, if mindfulness decreases altruism it might reduce happiness. The same problem may be present with any self-focused form of mind training, self-compassion or CBT for example.
Can we be happier? also misses the opportunity to discuss the lack of replicated data in mindfulness research. Several scientific reviews have argued that revisions to the methodologies used to study meditation are required.1 Given the status of Layard as a leading authority in the science of happiness, his failure to mention this growing problem is surprising. Leaving the book open to accusations of a lack of scientific objectivity.2 A tendency to ignore critical reviews from academics and scientists is causing increasing damage to the reputation of the contemplative sciences. If action isn’t taken by the scientific and clinical communities, there is a danger that the progress of mindfulness will be stalled further. There are three pressing issues that need to be addressed by professionals working in this field.
The body of research needs to be reviewed and a distinction made between reliable (fully replicated studies) and unreplicated (unreplicable) work.
Any systemic problems must be acknowledged and a plan of action to eliminate them agreed.
Robust theoretical frameworks need to be established.
“Those of us with a long experience of meditation, know how valuable a technology it is. But if we wish that meditation and mindfulness are treated as scientifically reliable, we must meet the required standards of evidence. Including a need for extensive replication.”
Stephen Gene Morris
1 Nicholas T. Van Dam and others, ‘Mind the Hype: A Critical Evaluation and Prescriptive Agenda for Research on Mindfulness and Meditation’, Perspectives on Psychological Science, 13.1 (2018), 36–61.
Summary: There has been a trickle of studies investigating the health benefits of prosocial behaviour in recent years. And research into altruism has remained at the periphery of psychological enquiry. A search of academic databases reveals greater scientific interest in ‘self-compassion’ than ‘compassion for others’ in recent years. The paper by Wang et al. poses some problems for current thinking in psychology. That selfless acts may hold the key to reducing the experience of pain. But, in common with all experiments involving complex human behaviours, the findings of this paper need validating through replication.
As a starting point, this study built on the foundations of two pilot investigations. Its cognitive insights are underpinned by the results of brain imaging technology (fMRI). The researchers found that altruism relieved pain in both experimental and clinical settings. The clinical participants were cancer patients suffering from chronic pain. The goal of the experiment was to test the hypothesis that altruism could reduce physical suffering. In this regard, the results were significant. People undertaking altruistic acts did experience less pain than participants in control groups. More experienced experimental psychologists might like to comment on the methods, but they appear to be robust. We should treat such radical findings with caution of course, but also bear in mind this is not a new idea. Compassion and altruism exist in every culture; they are universal human traits.
Successful repetition of these experiments would open up new areas of research into pain management. While also signposting new understandings of the mind. For example, a link between pro-social behaviour and mental and physical wellbeing more generally. This latest study should encourage scientists and clinicians working with compassion meditation.
“If found to be reliable, these findings may put behavioural sciences on a new trajectory.”
An ever changing relationship between psychology and Buddhism reveals the transient nature of mindfulness meditation in the West.
In the Western history of Buddhist theory and practice, traditional forms of Buddhism have been relatively stable during the twentieth century. New Buddhist traditions and Buddhist inspired movements have emerged in that time, but many of the established schools have demonstrated a surprising continuity. However, since 1900 psychology has undergone radical transformations, leading to changes in both mainstream and peripheral approaches. Therefore the current engagement between Buddhism and psychology, in the form of the science of mindfulness, should be seen as transient and merely the latest stage in the relationship.
Research into the history of the West’s engagement with meditation led me in pursuit of a book written by Caroline Rhys Davids1 in 1914. I haven’t yet tracked down a copy of this work. But several published reviews can be found through resources such as Google Scholar. Without reading Davids’s treatise, I wouldn’t wish to suggest it was representative of any or all of Buddhist psychology; that’s not my point. Instead, the reviews of her work appear, in some quarters, to accept that Eastern understandings of mind might be able to contribute to Western scientific knowledge. In one such appraisal, Walter Clark from the University of Chicago wrote in 1916:
The study of Buddhist psychology is of much interest to us because of the fact that it gives us a carefully worked out analysis of mental phenomena from the point of view of an entirely different “tradition of thought.” Its parallelism to and difference from our own psychological thinking opens up many problems which are of the utmost importance in the study of thought in general.2
Clarke’s review indicates apparent scholarly respect for Eastern sciences of mind. Suggestive of the potential for collaborative rather than appropriative perspectives of Buddhist understandings. There have been several Western scholars that demonstrate an appreciation of traditional (Eastern) forms of psychology, but these are mainly found in the humanities rather than the sciences. A scientist investigating traditional meditation methods rarely links their work to underlying Buddhist concepts, citing relevant texts.
By drawing attention to the evolving nature of psychology, it is a reminder that Western science is in a state of flux in some regards. That what counts as ‘scientifically validated’ psychology today, may well be washed away by a ‘post-cognitive’ movement over the next decades. Conversely, much traditional Buddhist thought and practice has a core of knowledge that extends back hundreds and occasionally thousands of years. In this regard, Buddhist writings on mind, consciousness, and meditation are an underutilised resource in the study and use of meditation technologies.
1 Buddhist Psychology: An Inquiry into the Analysis and Theory of Mind in Pali Literature. By Caroline Augusta Foley Rhys Davids. London: G. Bell & Sons, 1914. 212 pages. 2s. 6d.
2 The emphasis is mine. Clark, Walter E. “Buddhistic Psychology.” (1916): 139-141.
There are strong indications that meditation and mindfulness practice may have a positive impact on dementia and cognitive decline.
Authors: Russell-Williams, J., Jaroudi, W., Perich, T., Hoscheidt, S., El Haj, M., & Moustafa, A. A.
Title: Mindfulness and meditation: treating cognitive impairment and reducing stress in dementia
Summary: Mental health concerns linked to an ageing population include, Alzheimer’s disease (AD), dementia, mild cognitive impairment and subjective cognitive decline. We should say at the outset that when people are diagnosed with early-stage dementia, increased stress levels leading to poorer health more generally may follow close behind. This notion was reflected in the aims of this review.
There is evidence that meditation technologies can boost brain function and structure, but there is a lack of research investigating the benefits to populations already suffering from declining cognitive performance. This narrative review examined ten studies that explored the benefits of meditation on dementia-related memory conditions. The study looked across a range of scientific papers to identify trends and patterns. This should not be confused with experimental replication (the repetition of experiments to confirm scientific reliability).
The reviewed studies were seeking to understand if meditation could influence the cognitive performance, quality of life and perceived stress of people already experiencing different degrees of memory-related cognitive decline. The good news is that all of the studies demonstrated significant or ‘moving towards significant’ results. Collectively, these findings indicated that meditation could lead to
a reduction in cognitive decline
an increase in functional connectivity in the brain
a reduction in perceived stress
an increase in quality of life
The bottom line is that meditation appears able to improve brain function in people already suffering cognitive decline. Observed changes are likely to be linked to structural alterations in the brain. These positive developments can, in turn, lead to reduced levels of stress and improved quality of life.
“These preliminary findings offer causes for optimism in the treatment of cognitive decline. However caution must be expressed until results have been reliably replicated.”
The problem in talking about the concept of nonduality is that it is everywhere, all the time, but it is rarely recognised or understood.
(Follow this link if you are looking for the scientific explanation of nondual meditation and agenda for change.)
Where to begin? Where to begin when there is no beginning? To merely approach the concept of nonduality, several volumes of definitions, meanings and precedents could be used to establish the common ground required for a meaningful introduction. Consider that in traditional training systems, an ‘introduction’ to nonduality can comprise a decade or more of study and meditation. Even then an intellectual understanding might not be achieved, and a genuine experiential appreciation is even less likely. But despite the challenges, I’m going to attempt to outline a basic framework illustrating the inseparability of nonduality and Buddhist meditation.
From the Western academic standpoint, there are several ways of approaching nonduality, including the use of art, contemplative science, neuroscience, philosophy, psychology, semiotics and more.1 However, as this is a discussion of duality and nonduality in contemplative science, I can try a short-cut and align these thoughts to theoretical frameworks from traditional meditation systems. Crucially these established understandings have stable ontologies with reliable supporting and supportive epistemologies. Such theoretical frameworks can be found throughout traditional meditation schools, but are explicitly taught in nondual approaches such as Dzogchen and Mahamudra.2 I disagree with Capra’s generalisations about the shared world view of Eastern mystical traditions.3 But I take his point that there are fundamental conflicts between positivist and mystical understandings of mind and matter. This is not to give the first or last word on nonduality to any tradition, school or sect. Put simply, the tension between duality and nonduality is just an elegant way of describing the conscious experience of humans. However, some mystical traditions have established literary and oral traditions explaining the nature of explicit nonduality and the methods that may be used to establish nondual awareness (NDA).
As most forms of meditation shape the cognitive processes underpinning conscious experience, they can be considered as tools able to influence our concepts of duality-nonduality. However, a point of clarification is required, everything we think, say or do also exerts a force upon our lived experience. The difference between meditation and everyday experience is that meditation can be designed to systematically augment our access to NDA. So when we talk about meditation in a traditional context, nonduality is generally (intrinsically and extrinsically) part of the process and method being used. It is also important to stress that Buddhist meditation is a broad church (several different churches), some meditation approaches may not articulate any position about dualistic concepts. For example, Bhikkhu Bodhi has stated that the Buddhist scriptures reject the pursuit of dual or nondual states.2 The motivation of practitioners is also a critical factor in this discussion, people may meditate for many years without ever encountering the path to NDA. Conversely, several people have reported ‘accidental’ insight into nonduality without the use of any of the methods known to mediate conscious experience. Reassuringly, traditional texts from established meditation schools set out the foundational processes leading to NDA, which are congruent with (some) scientific understandings of cognitive training.
Contemplative science (the scientific study of meditation and mindfulness built up over the last half-century) is yet to create authoritative understandings of the relationship between dual-nondual consciousness and meditation. One of the limiting factors in the scientific study of traditional forms of meditation is the very existence of dual and nondual awareness. The assumptions of positivism are that both the scientist and the scientific method are objective, assertions that have been demonstrated to be dualistic and sometimes unreliable. Therefore, NDA challenges the ontologies of many approaches trying to understand how traditional mediation mediates consciousness.
So given the preamble, how to explain dualism to a person neurologically committed to a dualistic view of the world? For this, we can return to preliminary discourses of how does the mind watch itself? The typical cognitive response to this question is that the executive function (EF) holds this task (of self-monitoring). But in reality, we know (at the level of psychology and personal experience), the EF is both participant and observer of the drama of our lives. This supports the view that humans flit between the dual and nondual states without necessarily being aware or having any choice in the matter. This takes us back to the drawing board because it is clear we often see the world in both dual and nondual frames according to a range of causes and conditions. NDA isn’t an abandonment of duality. Instead, it offers an experience-based understanding of the full scope of our conscious engagement with the world.
Preliminary work by scientists like Josipovic and scholars such as Dunne has indicated that nondual meditation methods possess a qualitatively different nature when compared to other practices. But NDA is not restricted to nondual practices, it is relevant to all forms of Buddhist meditation (to a greater or lesser extent). This is the main point, we have a number of neural networks that drive our experience of life. Humans privilege parts of these networks over others, leading to a false certainty or reliance on those privileged domains. Over time these positions become dominant in terms of brain functions and structures. This is why so many of us are oblivious to the limitations of duality, we lack the cognitive software or neurological hardware to access it.
I have yet to see evidence that the timeless negotiation between dual and nondual consciousness has been recorded scientifically, let alone understood. This shouldn’t be seen as a criticism of contemplative science or cognitive psychology. A training in NDA is typically a work of years, and few people ever fully complete this journey. The full potential offered to humanity by nondual forms of meditation is dependent on grasping the nature of highly elusive mental states, considered to be the ‘result’ of meditation practices. The notion that the benefits of meditation can be found in the method alone reflects a dualistic understanding of mystical approaches.
The good news for both meditation scientists and secular practitioners is that a meaningful understanding of experience-based NDA is not essential for the research and practice of meditation methods. That regular meditation can alter brain function and structure is now widely accepted. In some cases, a pressing clinical need may lead to the practice of meditation as symptom focussed brain training, in the way that we could use Cognitive Behavioural Therapy (CBT). But this has little relationship with traditional and transcendent forms of meditation. A foundational limitation in the scientific study of meditation is also the absence of an appreciation of explicit and implicit nondual mental processes.
If you’re still wondering what duality and nonduality are, you’re not alone. It’s a tricky subject to work with, many experienced meditators are aware of the concepts but still fail to engage consciously with them. For a basic introduction into nondual concepts, you might find the NDA podcast helpful, download it here.
1. Loy, David. Nonduality: A study in comparative philosophy. Prometheus Books, 2012.
2. Josipovic, Zoran. “Neural correlates of nondual awareness in meditation.” Annals of the New York Academy of Sciences 1307, no. 1 (2014): 9-18.
3. It is a complex task to define precisely which Eastern mystical traditions are nondual and which are not. The very proposition is a binary concept that makes no real sense from the nondual perspective. Perhaps at a later point I will attempt to set out distinctions between relative and absolute nonduality and how these can be further divided into explicit and implicit forms (realistically this is a book project rather than a blog post). Capra, Fritjof. “Modern physics and eastern mysticism.” Journal of Transpersonal Psychology 8, no. 1 (1976).
4. With all respect to the Bhikkhu, the abandonment of the pursuit of relative conscious states such as dual or nondual appears close to the integration which is one goal of the explicitly nondual traditions. Bodhi, Bhikkhu. “Dhamma and non-duality.” Access to Insight (2011).
Growing challenges to the science of mindfulness is forcing a rethink in how we measure and understand the benefits of meditation.
Authors: Grossenbacher, P. G., & Quaglia, J. T
Title: Contemplative cognition: A more integrative framework for advancing mindfulness and meditation research
Summary: The growing tide of criticism directed against the science of mindfulness, from within the scientific community, is driving a sense that something has to change. Just what that something is, remains unclear. In this paper from 2017, Grossenbacher and Quaglia proposed a new approach for understanding mindfulness and meditation as a useful first step in improving reliability in contemplative science generally.
A consensus is emerging that long-standing and evidenced problems in mindfulness research are linked to both theoretical and methodological issues, put simply what mindfulness is and how it can be understood. The authors argue that establishing an integrative theoretical framework will offer meditation scientists the tools to deliver more stable and comparable findings. Thus supporting the reliability of individual experiments and presenting greater opportunities for replication. It’s contended that by utilising the psychological constructs of attention, intention and awareness a contemplative cognitive framework (CCF) can be constructed, which would deliver an overarching view of the impact of meditation practice. Grossenbacher and Quaglia state that the CCF could
overcome discrepancies in mindfulness research (a very bold claim)
consider motivational and contextual aspects of meditation practice
create greater opportunities for epistemological plurality
deliver a common operational language, benefitting meditation and mindfulness research in general
Although falling short of a systematic review, the authors offered some welcome clarity in understanding the current limitations in this field. In addition, their discussion of the pressing need to consider the effect of motivation and context in meditation practice is particularly timely. The paper provides an exposition of attention and intention in a clear and informed manner. And I’d recommend this study to anyone wanting to know more about metacognition and meditation practice.
However one of the problems with meditation research, in general, is the failure to study traditional forms of meditation with a clear understanding of their ontologies and epistemologies. Any contemporary methods which claim a theoretical relationship with traditional practices, must include a credible understanding of what the original practices are. Only then can the modern translated meditation methods be scientifically framed, by understanding which operational components have been added or taken away. Without a clear awareness of what the original practice was, trying to reverse engineer a theoretical framework would appear to be a challenging process. Until we have a reliable phenomenological understanding of the traits practitioners cultivate in traditional mindfulness, a contemporary theoretical framework necessitates a degree of guesswork, even with the support of neural correlates.
The CCF may prove to offer a useful toolkit for new forms of meditation, unrelated to and independent from traditional methods. In could allow for hypotheses to be created and tested. But without greater certainty of the operational components of traditional practices, discussions regarding the metacognition of Buddhist or Buddhist inspired meditation is perhaps premature.
Grossenbacher, P. G., & Quaglia, J. T. (2017). Contemplative cognition: A more integrative framework for advancing mindfulness and meditation research. Mindfulness, 8(6), 1580-1593.
Earlier this year Plos One took the step of retracting a well known and widely cited mindfulness related study.
This particular study is a first for the Science of Meditation blog. Whilst we have featured a number of papers that have highlighted methodological problems in meditation and mindfulness research, this is the first time that we have drawn attention to a retraction of a peer-reviewed study.
The basis for the retraction is outlined in detail on the Plos One website, but we have paraphrased the three main points.
The handling Academic Editor shared an affiliation with three of the authors, although this didn’t emerge until post-publication.
Two of the authors hold or had held positions at an institute offering mindfulness related products and services in clinical contexts.
The paper has a number of errors including pooling of results which led to double counting and incorrect effect estimates in figures contained in the study.
There’s not a lot more we need to add to the identified issues, they speak for themselves. However, when considered as part of the ongoing crisis in mindfulness research they make troubling reading.
A general defence used in cognitive psychology when the findings of mindfulness studies are criticised is, the peer review system is self-regulating. That when studies are found to be below the expected standard, they are usually rejected during review. Or at the very least other experts working in the field have the opportunity to raise concerns in print. This retraction challenges this basic notion. Significant issues with both the methodology and the editorial process can endure, thus, have the ability to influence the scientific and popular understanding of mindfulness. According to Google Scholar, this Gotink et al. study has been cited over 400 times, the citing publications, in turn, used by thousands more papers. The details provided on the Plos One website indicate the study has received 50,000 views.
Rather than simply criticize this study or the journal, I would like to ask what this retraction show us about the way that meditation technologies are being treated by clinical and scientific institutions?
Authors: Gotink, R. A., Chu, P., Busschbach, J. J., Benson, H., Fricchione, G. L., & Hunink, M. M.
Title: Standardised mindfulness-based interventions in healthcare: an overview of systematic reviews and meta-analyses of RCTs
Summary: This is a research paper that (at the time of writing) had been retracted by PLOS ONE.
“In light of the methodological issue and concerns about the validity of the study’s results, the PLOS ONE Editors retract this article. We regret that these issues were not fully addressed prior to the article’s publication.”
An extensive explanation of the reasons behind the retraction are published on the Plos One website which can be reached by following the link below.