American Psychologist
October 1, 2015
Antoine Lutz, Amishi P. Jha, John D. Dunne et al.
724 citations
Mindfulness meditation practices are a set of attention-based, regulatory, and self-inquiry training regimes used for wellbeing and psychological health. This article examines the construct of mindfulness in psychological research and reviews recent nonclinical work. Instead of proposing a single definition, mindfulness is interpreted as a continuum of practices involving states and processes that can be mapped into a multidimensional phenomenological matrix expressed in a neurocognitive framework. This matrix serves as a heuristic to guide next-generation research hypotheses from cognitive/behavioral and neuroscientific perspectives. The review identifies significant gaps in the literature and outlines new directions for research.
Annual Review of Clinical Psychology
December 11, 2018
Joseph Wielgosz, Simon B. Goldberg, Tammi R. A. Kral et al.
441 citations
Mindfulness meditation is increasingly used in mental health interventions and has influenced basic research on psychopathology. This review examines mindfulness meditation through clinical neuroscience, linking its core capacities to cognitive and affective constructs from the National Institute of Mental Health's Research Domain Criteria. Effective applications are noted for depression, anxiety, chronic pain, and substance abuse, with emerging work on attention disorders, traumatic stress, dysregulated eating, and serious mental illness. Priorities for future research include identifying mechanisms, refining methods, and improving implementation. Mindfulness meditation shows promise for interventions, especially for psychiatric comorbidity, and its successes and challenges offer lessons for integrating contemplative traditions with clinical science.
Frontiers in Psychology
January 28, 2021
Dylan Thomas Lott, Tenzin Yeshi, N. Norchung et al.
18 citations
Recent EEG studies on the early postmortem interval suggest the persistence of electrophysiological coherence and connectivity in the brain of animals and humans, reinforcing the need for further investigation of brain activity during the dying process. Under the direction of the Center for Healthy Minds at the University of Wisconsin-Madison, research was conducted in India on a postmortem meditative state (tukdam) cultivated by some Tibetan Buddhist practitioners, in which decomposition is putatively delayed. For healthy baseline and postmortem subjects, resting state EEG, mismatch negativity, and auditory brainstem response data were collected. Living subjects displayed well-defined MMN and ABR responses, but no recognizable EEG waveforms were discernable in any of the tukdam cases.
medRxiv
August 28, 2024
Zishan Jiwani, Simon B. Goldberg, Jack Stroud et al.
3 citations
preprint
Most meditators who use psychedelics perceive them as beneficial for their meditation practice. Among 863 regular meditators (practicing at least three times weekly for the past year) who also used psychedelics, machine learning identified four factors most likely to predict this positive perception: greater frequency of psychedelic use, setting intentions before use, higher agreeableness, and having used N,N-Dimethyltryptamine (DMT). The model explained about 27% of the variance. The findings suggest that intentional and personality factors may shape how psychedelics influence meditation, but causality remains unestablished.
bioRxiv (Cold Spring Harbor Laboratory)
June 13, 2024
Christopher R. Nicholas, Matthew I. Banks, Richard Lennertz et al.
3 citations
preprint
Co-administering the amnestic benzodiazepine midazolam with psilocybin in 8 healthy participants partially impaired memory for the psychedelic experience while still allowing a conscious experience to occur. The degree of memory impairment was inversely associated with salience, insight, and well-being induced by psilocybin. These results suggest that memory of the acute psychedelic experience contributes to therapeutically relevant behavioral effects. Because midazolam blocks memory by blocking cortical neural plasticity, it may also help evaluate how the pro-neuroplastic properties of psychedelics contribute to their therapeutic activity.
PLoS One
February 12, 2025
Zishan Jiwani, Simon B. Goldberg, Jack Stroud et al.
1 citation
Most meditators who also use psychedelics report that the drugs improve their meditation practice. In a survey of 863 regular meditators who had used psychedelics, 73.5% said psychedelics positively influenced the quality of their meditation. Machine learning analysis of 53 variables identified the strongest predictors of this perceived benefit: greater frequency of psychedelic use, setting intentions before taking psychedelics, having an agreeable personality, and having used N,N-Dimethyltryptamine (N,N-DMT). The results suggest that individual traits and patterns of use shape whether psychedelics are seen as helpful for meditation, but causality cannot be established from this cross-sectional data.
JMIR Mental Health
June 12, 2026
Polina Beloborodova, Lillian M. Smith, Kevin M. Riordan et al.
About 28% of distressed college students and 10% of distressed US adults reported at least one adverse experience during a digital meditation program, but rates did not differ between those who completed guided meditations and those who did not, suggesting the experiences were not caused by meditation itself. Higher baseline depression, anxiety, loneliness, experiential avoidance, and perceived barriers to meditation predicted more adverse experiences. Among those reporting adverse experiences, roughly 90% were glad to have learned to meditate. Participants used diverse coping strategies, often drawing on skills taught in the program. The findings indicate that adverse experiences during meditation training may reflect preexisting distress rather than iatrogenic harm.
American Psychologist
January 1, 2015
Anne Harrington, John D. Dunne
Over the past two decades, mindfulness-based therapies have become widely accepted in clinical practice and popular culture, but with that acceptance has come growing criticism. Critics worry that stripping mindfulness from its original ethical frameworks turns it into a commodity for goals like weight loss, workplace productivity, or better school performance—uses it was never intended to serve. Yet the clinical and religious communities have long used meditation pragmatically for healing. This essay steps back to ask why these concerns are surfacing now, aiming to understand the historical roots of the current discontent rather than simply joining the critique.