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Meditation research tends to be focused on positive effects. Recent studies, however, have uncovered a range of potential negative effects, which may be more prevalent than one would expect. Several different conceptions of “negative effects” exist, and such effects are variously termed “challenging”, “unpleasant”, “adverse”, and “harmful”. Before work on a unifying conception of negative effects can begin, the notion of “meditation hindrances” needs to be clarified. Research on meditation hindrances is very scarce. Traditional Buddhist texts and more recent meditation manuals treat different kinds of meditation hindrances, defining them as reactions that impair or halt spiritual progress generally and access to absorption states specifically. Different strategies have been devised as means to renounce or counteract hindrances. However, one influential idea consists of taking a hindrance as the way to liberation, which either makes the distinction between positive and negative ambiguous or collapses it. This makes it questionable whether a unified conception of “negative effect” can be maintained at all. This article gives an overview of the concept of meditation hindrances and discusses both the problems and the potential benefits inherent in the idea of relativizing the distinction between negative and positive effects. Such an idea may be either harmful to practitioners or their greatest asset.

This article presents the results of a qualitative study of Anthroposophic meditation, which arose in the German-speaking world in the early 20th Century focusing on cognition, self-development, and pro-social action. The objective was to explore this previously unstudied form of meditation. The current sample (N = 30) consists of long-term practitioners of Anthroposophic meditation. Semi-structured interviews, focusing on demographics, background, and phenomenology and interpretation, were conducted with these practitioners. The material gathered was investigated using thematic analysis. Seven main themes were found: Self, cognition, perception, affect, sleep, embodiment, and environment, and, among these, 32 subthemes. Potential avenues for further research are outlined. Some of these overlap with current approaches to meditation while others represent new areas of inquiry: Personal development with a focus on strengthening the self, introspection or contemplative inquiry, sensed presences, the experience of phenomenological atmospheres, consciousness in the sleep state, embodied aspects of meditation experience, the relationship between practice and daily life, and meditation challenges.

So far, the large and expanding body of research on meditation has mostly focussed on the putative benefits of meditation on health and well-being. However, a growing number of reports indicate that psychologically unpleasant experiences can occur in the context of meditation practice. Very little is known about the prevalence and potential causes of these experiences. The aim of this study was to report the prevalence of particularly unpleasant meditation-related experiences in a large international sample of regular meditators, and to explore the association of these experiences with demographic characteristics, meditation practice, repetitive negative thinking, mindfulness, and self-compassion. Using a cross-sectional online survey, 1,232 regular meditators with at least two months of meditation experience (mean age = 44.8 years ± 13.8, 53.6% female) responded to one question about particularly unpleasant meditation-related experiences. A total of 315 participants (25.6%, 95% CI: 23.1 to 28.0) reported having had particularly unpleasant meditation-related experiences, which they thought may have been caused by their meditation practice. Logistic regression models indicated that unpleasant meditation-related experiences were less likely to occur in female participants and religious participants. Participants with higher levels of repetitive negative thinking, those who only engaged in deconstructive types of meditation (e.g., vipassana/insight meditation), and those who had attended a meditation retreat at any point in their life were more likely to report unpleasant meditation-related experiences. The high prevalence of particularly unpleasant meditation-related experiences reported here points to the importance of expanding the scientific conception of meditation beyond that of a (mental) health-promoting and self-regulating technique. We propose that understanding when these experiences are constitutive elements of meditative practice rather than merely negative effects could advance the field and, to that end, we conclude with an overview of methodological and conceptual considerations that could be used to inform future research.

Research on meditation is advancing, but few studies about the motivations of meditators exist. Additionally, many forms and traditions of meditation have yet to be investigated. This study addresses both of these issues by presenting an overview of different forms of motivations found in contemporary Anthroposophic meditation practice. 30 Anthroposophic meditators were interviewed about their meditation experiences. The interviews were examined using thematic analysis. 14 data-driven themes were extracted and organized within a framework consisting of three superordinate theory-driven forms of motivation: External, internal and service. A developmental trajectory running from external and internal to service motivations is indicated. This approach improves upon a scheme developed by Shapiro by including additional types of motivations and being able to differentiate between forms of motivations that are fundamentally different: Self-related (heteronomous and autonomous) motivations and other-related motivations.

Anthroposophic meditation is unique in that it arises within a European context and emphasizes cognition, self-development, and sociocultural renewal. This article presents the perceived effects of two of the most common Anthroposophic meditation practices within the current sample (N = 30). The first, Anthroposophic mantra practice, seeks to connect the practitioner to a spiritual reality. The second, the so-called subsidiary exercises, focuses on developing clear thinking, willpower, and certain virtues that support meditative development, while also deepening the connection between the meditative and daily life of the practitioner. Additionally, the subsidiary exercises may represent a way of reducing negative effects or handling potential challenges arising from meditation. Some themes overlap with the findings of previous studies on meditation. Other themes, such as cognitive insights, the development of virtues through meditative or spiritual practice, and the potential for beneficial impact on one’s sociocultural environment, open up new avenues of study.

•Advanced meditative frameworks such as the stages of insight (SoI) remain understudied despite their potential for supporting mental health.•SoI deactivated brain regions associated with self-related processing and activated regions associated with perception and perceptual sensitivity.•Levels of equanimity correlated with deactivations in the medial prefrontal cortex and activations in the posterior cingulate cortex. The stages of insight (SoI) are a series of psychological realizations experienced through advanced investigative insight meditation (AIIM). SoI provide a powerful structured framework of AIIM for understanding and evaluating insight-based meditative development through changes in perception, experiences of self, cognition, and emotional processing. Yet, the neurophenomenology of SoI remains unstudied due to methodological difficulties, rarity of suitable advanced meditation practitioners, and dominant research emphasis on attention-based meditative practices. We investigated the neurophenomenology of SoI in an intensively sampled adept meditator case study (4 hr 7T fMRI collected in 26 runs with concurrent phenomenology) who performed SoI and rated specific aspects of experience immediately thereafter. Linear mixed models and correlations were used to examine relations among the cortex, subcortex, brainstem, and cerebellum, and SoI phenomenology. We identified distinctive whole-brain activity patterns associated with specific SoI, and that were different from two non-meditative control states. SoI consistently deactivated regions implicated in self-related processing, including the medial prefrontal cortex and temporal poles, while activating regions associated with awareness and perception, including the parietal and visual cortices, caudate, several brainstem nuclei, and cerebellum. Patterns of brain activity related to affective processing and SoI phenomenology were also identified. Our study presents the first neurophenomenological evidence that SoI shifts and deconstructs self-related perception and conceptualization, and increases general awareness and perceptual sensitivity and acuity. Our study provides SoI as a foundation for investigative, and advanced meditation in particular. [Display omitted]

•This multimodal [ultra-high-field 7T MRI, electroencephalography (fMRI-EEG)] intensively sampled neurophenomenological study in a rare adept meditator offers the most comprehensive view of the brain dynamics of advanced concentration meditation.•Global hyperconnectivity, collapsed modular integrity of the brain's functional networks (fMRI), widespread decreases in broadband EEG oscillatory power, and increases in Lempel-Ziv complexity (LZ, a measure of entropy) were observed during these meditative states – metrics that also correlated with the blissful experience.•These results enrich our understanding of these advanced meditative states and support the notion that advanced meditation may deconstruct the hierarchical organization of the brain's function. Using a combination of fMRI, EEG, and phenomenology ratings, we examined the neurophenomenology of advanced concentrative absorption meditation, namely jhanas (ACAM-J), in a practitioner with over 23,000 h of meditation practice. Our study shows that ACAM-J states induce reliable changes in conscious experience and that these experiences are related to neural activity. Using resting-state fMRI functional connectivity, we found that ACAM-J is associated with decreased within-network modularity, increased global functional connectivity (GFC), and desegregation of the default mode and visual networks. Compared to control tasks, the ACAM-J were also related to widespread decreases in broadband EEG oscillatory power and increases in Lempel-Ziv complexity (LZ, a measure of brain entropy). Some fMRI findings varied by the control task used, while EEG results remained consistent, emphasizing both shared and unique neural features of ACAM-J. These differences in fMRI and EEG-measured neurophysiological properties correlated with specific changes in phenomenology – and especially with ACAM-J-induced states of bliss - enriching our understanding of these advanced meditative states. Our results show that advanced meditation practices markedly dysregulate high-level brain systems via practices of enhanced attention to sensations, corroborating recent neurocognitive theories of meditation as the deconstruction of the brain's cortical hierarchy. Overall, our results suggest that ACAM-J is associated with the modulation of large-scale brain networks in both fMRI and EEG, with potential implications for understanding the mechanisms of deep concentration practices and their effects on subjective experience. [Display omitted]

Objectives Practitioners in contemplative traditions commonly report experiencing an awareness that is distinct from sensory objects, thoughts, and emotions (“awareness itself”). They also report experiences of a void or underlying silence that is closely associated with this awareness. Subjects who carry out the Headless Way exercises frequently report an experience of emptiness or void at the same time as other contents (void-like experiences). The goals of this study were to (1) assess the reliability of these methods in eliciting the recognition of awareness and void-like experiences in participants who had no prior exposure to these techniques, (2) investigate the prevalence of these experiences in these tasks, and (3) to differentiate these experiences from closely related and potential precursor experiences. Method Twenty adults participated in in-depth individual interviews in which they were guided through the Headless Way exercises. A thematic analysis was conducted on the interview transcripts. Results Twelve of the participants reported a void-like experience, and five participants reported an experience of awareness itself. These experiences were respectively categorized as subsets of the more general categories of perceptual absences and the sense of not being person-like. Another novel finding was the real-time reports of awareness and void-like experiences during the exercises. Conclusions Our findings provide preliminary evidence that the Headless Way exercises can effectively induce experiences of emptiness and awareness in participants without prior experience. The findings suggest that such experiences can be elicited outside of a traditional meditation context, including in non-meditators. Furthermore, the experience of not being person-like and of perceptual absences may be precursors and more general forms of recognizing awareness itself and the void-like nature of the mind. Preregistration This study is not preregistered.

This article explores the topic of meditation hindrances and breakthroughs. In the traditional literature, meditation hindrances are seen as phenomena counteracting meditative activity. However, hindrances are also seen as grounds for meditative growth and breakthroughs. In current meditation research, there is an effort to understand negative effects, sometimes referred to as challenging, adverse, or harmful effects. Little is known about how people experience and deal with meditation hindrances, and especially how they experience the dissolution of hindrances (breakthroughs). The method applied to shed light on this is an innovative and multilevel phenomenological method, which includes biographical exploration, daily notetaking and reflection, and micro-phenomenology. The participants consisted of a group of five people, and the setting was a 6-day meditation retreat. We offer a new perspective on this research not only by developing the concept of meditation hindrances but also by suggesting and showing how negative effects may be part of a process leading up to a breakthrough, where the negative aspect dissolves, potentially giving rise to positive outcomes.

Anger is known to be a negatively valenced emotion that can trigger different forms of harmful actions. Traditionally, it is studied from a third-person point of view using behavioural tasks or trait questionnaires. These methods can grasp outwardly observable behavioural expressions of anger but cannot tap into its experiential dimension. Hence, first-person approaches can be useful to get a more complete picture. In the current study we investigated the experiential facet of anger episodes using a first-person introspective approach. Findings from our introspective trial showed 1) that the anger experience can be subdivided into a cognitive, affective, somatic, and volitional component, 2) that anger unfolds in a temporal manner with distinct characteristical stages and 3) that anger can be inhibited through cognitive control strategies. While conducting our introspective research, we observed several methodological challenges of this particular method. An overview of how to deal with these issues is provided, thus contributing to anger research in both a theoretical and a methodological way.