Reliability and validity of an equanimity questionnaire: the two-factor equanimity scale (EQUA-S).

BACKGROUND: Many studies have revealed the positive impact of mindfulness training on mental health and proposed equanimity as a general outcome in contemplative research. Despite recent interest, relatively few studies have empirically examined equanimity and measurement instruments are still lacking. The main goal of this study was to develop an Equanimity Scale (the EQUA-S) in a Western population with or without meditation experience, based on previous definitions of equanimity, in order to investigate its relations with the relevant psychological constructs and health outcomes. METHODS: Adults from the general population (N = 265; M age = 34.81) completed various measures: the EQUA-S, mindfulness, hyper-sensitivity, avoidance and fusion, impulsivity, personality, alexithymia, sensitivity to punishment and reward and frequency of problematic addictive behaviors. The dimensionality of the EQUA-S was examined using Factor Analyses. The convergent validity of this new scale was investigated using Pearson's Correlations. RESULTS: The results of a factor analysis revealed two dimensions of equanimity: an even-minded state of mind (E-MSM) and a hedonic independence (HI) component. While the E-MSM was positively related to emotional stability, adaptive emotional regulation and several mindfulness-related abilities, HI was found to correlate negatively with addictive issues. DISCUSSION: The relations with personality constructs and possible related cognitive processes are discussed.

Structural changes in socio-affective networks: Multi-modal MRI findings in long-term meditation practitioners.

Our goal was to assess the effects of long-term mental training in socio-affective skills on structural brain networks. We studied a group of long-term meditation practitioners (LTMs) who have focused on cultivating socio-affective skills using loving-kindness and compassion meditation for an average of 40k h, comparing these to meditation-naïve controls. To maximize homogeneity of prior practice, LTMs were included only if they had undergone extensive full-time meditation retreats in the same center. MRI-based cortical thickness analysis revealed increased thickness in the LTM cohort relative to meditation-native controls in fronto-insular cortices. To identify functional networks relevant for the generation of socio-affective states, structural imaging analysis were complemented by fMRI analysis in LTMs, showing amplitude increases during a loving-kindness meditation session relative to non-meditative rest in multiple prefrontal and insular regions bilaterally. Importantly, functional findings partially overlapped with regions of cortical thickness increases in the left ventrolateral prefrontal cortex and anterior insula, suggesting that these regions may play a central role in the generation of emotional states relevant for the meditative practice. Our multi-modal MRI approach revealed structural changes in LTMs who have cultivated loving-kindness and compassion for a significant period of their life in functional networks activated by these practices. These preliminary cross-sectional findings motivate future longitudinal work studying brain plasticity following the regular practice of skills aiming at enhancing human altruism and prosocial motivation.

Reduced age-associated brain changes in expert meditators: a multimodal neuroimaging pilot study.

Aging is associated with progressive cerebral volume and glucose metabolism decreases. Conditions such as stress and sleep difficulties exacerbate these changes and are risk factors for Alzheimer's disease. Meditation practice, aiming towards stress reduction and emotion regulation, can downregulate these adverse factors. In this pilot study, we explored the possibility that lifelong meditation practice might reduce age-related brain changes by comparing structural MRI and FDG-PET data in 6 elderly expert meditators versus 67 elderly controls. We found increased gray matter volume and/or FDG metabolism in elderly expert meditators compared to controls in the bilateral ventromedial prefrontal and anterior cingulate cortex, insula, temporo-parietal junction, and posterior cingulate cortex /precuneus. Most of these regions were also those exhibiting the strongest effects of age when assessed in a cohort of 186 controls aged 20 to 87 years. Moreover, complementary analyses showed that these changes were still observed when adjusting for lifestyle factors or using a smaller group of controls matched for education. Pending replication in a larger cohort of elderly expert meditators and longitudinal studies, these findings suggest that meditation practice could reduce age-associated structural and functional brain changes.

Compassion meditators show less anger, less punishment, and more compensation of victims in response to fairness violations.

Fairness violations elicit powerful behavioral and affective responses. Indeed, people are willing to incur costs to sanction unfair behavior. Here we study the possible impact of long-term mental training in socio-affective capacities such as compassion on altruistic punishment and compensatory behavior in economic games. To this end we recruited a group of long-term meditation practitioners (LTPs) who had engaged in an average of 40 K h of mental training exercises including compassion-related meditation, along with a group of meditation-naïve controls. Participants played several adaptations of the dictator game in which they had the opportunity to punish the dictator both when they were the recipients of the dictator's offer and when they were third-party witnesses to the dictator's treatment of an anonymous second player. Compared to controls, LTPs were less likely to punish when they were the victims of fairness violations. However, both groups punished equivalently when they witnessed others receiving unfair treatment. In post-task questionnaires, controls reported significantly more anger in response to unfair offers than LTPs, although fairness judgments did not differ between groups. These data suggest that because the LTPs were less angered by unfair treatment of themselves, they punished that behavior less. However, when they witnessed the unfair treatment of others, they engaged in norm-reinforcing punishment. Finally, when participants played an additional game which included the opportunity to recompense victims, LTPs were more likely to do so. Together these data point to differential approaches to justice whereby LTPs engaged less in vengeful, retributive justice and focused more on norm reinforcement and the restoration of equity. These differences suggest that social preferences are plastic and that altruistic responses to unfairness may be shaped by the prolonged cultivation of prosocial motivation, altruism, and compassion.

Differential pattern of functional brain plasticity after compassion and empathy training.

Although empathy is crucial for successful social interactions, excessive sharing of others' negative emotions may be maladaptive and constitute a source of burnout. To investigate functional neural plasticity underlying the augmentation of empathy and to test the counteracting potential of compassion, one group of participants was first trained in empathic resonance and subsequently in compassion. In response to videos depicting human suffering, empathy training, but not memory training (control group), increased negative affect and brain activations in anterior insula and anterior midcingulate cortex-brain regions previously associated with empathy for pain. In contrast, subsequent compassion training could reverse the increase in negative effect and, in contrast, augment self-reports of positive affect. In addition, compassion training increased activations in a non-overlapping brain network spanning ventral striatum, pregenual anterior cingulate cortex and medial orbitofrontal cortex. We conclude that training compassion may reflect a new coping strategy to overcome empathic distress and strengthen resilience.

Meditation and the startle response: a case study.

The effects of two kinds of meditation (open presence and focused) on the facial and physiological aspects of the defensive response to an aversive startle stimulus were studied in a Buddhist monk with approximately 40 years of meditation experience. The participant was exposed to a 115-db, 100-ms acoustic startle stimulus under the 2 meditation conditions, a distraction condition (to control for cognitive and attentional load) and an unanticipated condition (startle presented without warning or instruction). A completely counterbalanced 24-trial, single-subject design was used, with each condition repeated 6 times. Most aspects of the participant's responses in the unanticipated condition did not differ from those of a comparison group of 12 age-matched male controls. Both kinds of meditation produced physiological and facial responses to the startle that were smaller than in the distraction condition. Within meditation conditions, open presence meditation produced smaller physiological and facial responses than focused meditation. These results from a single highly expert meditator indicate that these 2 kinds of meditation can differentially alter the magnitude of a primitive defensive response.

Measuring happiness: from fluctuating happiness to authentic-durable happiness.

On the basis of the theoretical distinction between self-centeredness and selflessness (Dambrun and Ricard, 2011), the main goal of this research was to develop two new scales assessing distinct dimensions of happiness. By trying to maximize pleasures and to avoid displeasures, we propose that a self-centered functioning induces a fluctuating happiness in which phases of pleasure and displeasure alternate repeatedly (i.e., Fluctuating Happiness). In contrast, a selfless psychological functioning postulates the existence of a state of durable plenitude that is less dependent upon circumstances but rather is related to a person's inner resources and abilities to deal with whatever comes his way in life (i.e., Authentic-Durable Happiness). Using various samples (n = 735), we developed a 10-item Scale measuring Subjective Fluctuating Happiness (SFHS) and a 13-item scale assessing Subjective Authentic-Durable Happiness (SA-DHS). Results indicated high internal consistencies, satisfactory test-retest validities, and adequate convergent and discriminant validities with various constructs including a biological marker of stress (salivary cortisol). Consistent with our theoretical framework, while self-enhancement values were related only to fluctuating happiness, self-transcendence values were related only to authentic-durable happiness. Support for the distinction between contentment and inner-peace, two related markers of authentic happiness, also was found.

Long-term meditators self-induce high-amplitude gamma synchrony during mental practice.

Practitioners understand "meditation," or mental training, to be a process of familiarization with one's own mental life leading to long-lasting changes in cognition and emotion. Little is known about this process and its impact on the brain. Here we find that long-term Buddhist practitioners self-induce sustained electroencephalographic high-amplitude gamma-band oscillations and phase-synchrony during meditation. These electroencephalogram patterns differ from those of controls, in particular over lateral frontoparietal electrodes. In addition, the ratio of gamma-band activity (25-42 Hz) to slow oscillatory activity (4-13 Hz) is initially higher in the resting baseline before meditation for the practitioners than the controls over medial frontoparietal electrodes. This difference increases sharply during meditation over most of the scalp electrodes and remains higher than the initial baseline in the postmeditation baseline. These data suggest that mental training involves temporal integrative mechanisms and may induce short-term and long-term neural changes.