Self-interest may not be entirely in the interest of the self: Association between selflessness, dispositional mindfulness and psychological well-being

Why Do People with High Mindfulness Experience Greater Eudaimonic Well-Being? Integrating Self-Determination Theory and the Mindfulness Reperceiving Model

Although previous studies have found that mindfulness positively predicts eudaimonic well-being, the underlying mechanism remains to be explored and verified from a theoretical perspective. By integrating self-determination theory and the mindfulness reperceiving model, this study explored the mediating roles of decentering, intrinsic goals, and autonomous motivation in the relationship between mindfulness and eudaimonic well-being among 497 undergraduate students aged 17 to 30 (359 females and 138 males). Structural equation modeling analyses showed that decentering, intrinsic goals, and autonomous motivation mediated the relationship between mindfulness and eudaimonic well-being. Moreover, mindfulness was linked to eudaimonic well-being through the sequential pathways of "decentering → intrinsic goals" and "decentering → autonomous motivation." These findings deepen our insights into how mindfulness is linked to eudaimonic well-being from a self-regulation perspective and provide a reference for the targeted application of mindfulness training to enhance eudaimonic well-being.

Meditation-Induced Self-Boundary Flexibility and Prosociality: A MEG and Behavioral Measures Study

BACKGROUND

In the last decade, empirical studies on the beneficial effects of meditation on prosocial capacities have accumulated, but the underlying mechanisms remain unclear. Buddhist sources state that liberating oneself from a fixed view of the self by gaining access to its transitory and malleable nature leads to increased compassion and other prosocial traits. These, however, have not yet been empirically tested.

METHODS

The current study aims at filling this gap by first examining whether 44 long term meditators differ from 53 controls in prosocial capacities on different levels of the socio-cognitive hierarchy, and second by examining whether these are associated with meditation-induced 'selfless' states, operationalized here as the sense of boundary (SB) flexibility. We capitalize on our previous work on the neurophenomenology of mindfulness-induced SB dissolution, which yielded a neural index of SB-flexibility, solely for the meditators, and examine its correlations with a battery of validated behavioral prosociality tasks.

RESULTS

Our findings reveal enhanced low-level prosocial processes in meditators, including enhanced emotion recognition and reduced outgroup bias. We show the stability of SB flexibility over a year, demonstrating consistent high beta deactivation. The neural index of SB flexibility negatively correlates with recognizing negative emotions, suggesting a link to reduced social threat perception.

CONCLUSIONS

These results connect the neural correlates of SB flexibility to prosociality, supported by stable high beta deactivations. We expect the results to raise awareness regarding the prosocial potential of flexing one's self-boundaries through meditation.

Cultivating Self-Transcendence Through Meditation Practice: A Test of the Role of Meta-Awareness, (Dis)identification and Non-Reactivity

In this paper, we present a study comprising two distinct stages to examine the extent to which metacognitive processes of decentering facilitate the emergence of self-transcendence experiences in everyday life (i.e., the frequency of self-transcendent emotions, flow proneness, and adopting an interconnected identity). In the course of conducting this research, the first stage (N = 374) focused on assessing the structure and validity of the French version of the Metacognitive Processes of Decentering Scale (MPoD-t). Building on this, the second stage (N = 294) examined the potential relationship between meditative practices and psychological decentering processes (i.e., meta-awareness, (dis)identification with internal experiences, and (non)reactivity to thought content) and explored whether these mechanisms explain the association between meditative practices and the experience of self-transcendent states. Overall, the results demonstrated satisfactory psychometric properties of the French version of the MPoD and provided enhanced insights into the distinct mediating roles played by various decentering components in the manifestation of self-transcendence experiences in daily life. Indeed, the findings revealed that the relationship between practice and the occurrence of self-transcendent emotions or flow was mediated by the meta-awareness component, while the association between practice and the development of an interconnected identity was explained by the (dis)identification with internal experiences component. The implications of these findings are discussed.

Psychedelic unselfing: self-transcendence and change of values in psychedelic experiences

Psychedelic experiences have been shown to both facilitate (re)connection to one's values and change values, including enhancing aesthetic appreciation, promoting pro-environmental attitudes, and encouraging prosocial behavior. This article presents an empirically informed framework of philosophical psychology to understand how self-transcendence relates to psychedelic value changes. Most of the observed psychedelic value changes are toward the self-transcendent values of Schwartz's value theory. As psychedelics also reliably cause various self-transcendent experiences (STEs), a parsimonious hypothesis is that STEs change values toward self-transcendent values. I argue that STEs indeed can lead to value changes, and discuss the morally relevant process of self-transcendence through Iris Murdoch's concept of "unselfing". I argue that overt egocentric concerns easily bias one's valuations. Unselfing reduces egocentric attributions of salience and enhances non-egocentric attention to the world, widening one's perspective and shifting evaluation toward self-transcendent modes. Values are inherently tied to various evaluative contexts, and unselfing can attune the individual to evaluative contexts and accompanying values beyond the self. Understood this way, psychedelics can provide temporarily enhanced access to self-transcendent values and function as sources of aspiration and value change. However, contextual factors can complicate whether STEs lead to long-term changes in values. The framework is supported by various research strands establishing empirical and conceptual connections between long-term differences in egocentricity, STEs, and self-transcendent values. Furthermore, the link between unselfing and value changes is supported by phenomenological and theoretical analysis of psychedelic experiences, as well as empirical findings on their long-term effects. This article furthers understanding of psychedelic value changes and contributes to discussions on whether value changes are justified, whether they result from cultural context, and whether psychedelics could function as tools of moral neuroenhancement.

From Self-Esteem to Selflessness: An Evidence (Gap) Map of Self-Related Processes as Mechanisms of Mindfulness-Based Interventions

Self-related processes (SRPs) have been theorized as key mechanisms of mindfulness-based interventions (MBIs), but the evidence supporting these theories is currently unclear. This evidence map introduces a comprehensive framework for different types of SRPs, and how they are theorized to function as mechanisms of MBIs (target identification). The evidence map then assesses SRP target engagement by mindfulness training and the relationship between target engagement and outcomes (target validation). Discussion of the measurement of SRPs is also included. The most common SRPs measured and engaged by standard MBIs represented valenced evaluations of self-concept, including rumination, self-compassion, self-efficacy, and self-esteem. Rumination showed the strongest evidence as a mechanism for depression, with other physical and mental health outcomes also supported. Self-compassion showed consistent target engagement but was inconsistently related to improved outcomes. Decentering and interoception are emerging potential mechanisms, but their construct validity and different subcomponents are still in development. While some embodied self-specifying processes are being measured in cross-sectional and meditation induction studies, very few have been assessed in MBIs. The SRPs with the strongest mechanistic support represent positive and negative evaluations of self-concept. In sum, few SRPs have been measured in MBIs, and additional research using well-validated measures is needed to clarify their role as mechanisms.

Practice Matters: Pro-environmental Motivations and Diet-Related Impact Vary With Meditation Experience

Mindfulness has emerged as a potential motivator for sustainable lifestyles, yet few studies provide insight into the relationship between mindfulness practice levels and individual engagement in pro-environmental behaviors. We also lack information about the significance of meditators' behavioral differences in terms of their measurable environmental impact and the motivational processes underlying these differences in pro-environmental performance. We classified 300 individuals in three groups with varying meditation experience and compared their pro-environmental motivations and levels of animal protein consumption. Exceeding prior attempts to compare high-impact behaviors of mindfulness practitioners and non-practitioners, we created the most detailed classification of practice engagement by assessing frequency, experience and type of meditation practice. This nuanced view on mindfulness practice reveals that advanced meditators, who reported high levels of connectedness with nature (CWN), subjective happiness and dispositional mindfulness showed significantly more concern for the environment. They also demonstrated the lowest levels of greenhouse gas emissions, land occupation and water use related to their animal-protein consumption. This study is the first to follow a self-determination theory perspective to deepen our understanding of the motivational differences between meditator groups. We revealed that advanced meditators reported significantly more integrated motivation toward the environment than non-meditators. We also provided preliminary evidence for a new theoretical framework suggesting that experiential strategies such as mindfulness practices could strengthen the relational pathway of pro-environmental behaviors. Using sequential mediation analysis, we confirmed that the negative effect of mindful compassion practice on greenhouse gas emissions from animal-protein consumption is partially mediated by CWN and integrated motivation toward the environment. While our study does not support assumptions of causality, it shows that much can be learned by studying the motivations of advanced meditators for maintaining high levels of pro-environmental behavior.

Understanding the Nature of Oneness Experience in Meditators Using Collective Intelligence Methods

Research on meditation and mindfulness practice has flourished in recent years. While much of this research has focused on well-being outcomes associated with mindfulness practice, less research has focused on how perception of self may change as a result of mindfulness practice, or whether these changes in self-perception may be mechanisms of mindfulness in action. This is somewhat surprising given that mindfulness derives from traditions often described as guiding people to realize and experience the non-separation of self from the world or its "oneness" with the whole of reality. The current study used a collective intelligence methodology, Interactive Management (IM), to explore the nature of oneness experiences. Five IM sessions were conducted with five separate groups of experienced meditators. Participants generated, clarified, and selected oneness self-perceptions they believed most characterized their experience both during meditation and in their everyday experience in the world. Each group also developed structural models describing how highly ranked aspects of oneness self-perceptions are interrelated in a system. Consistent themes and categories of oneness experience appeared across the five IM sessions, with changes in the sense of space (unboundedness), time, identity, wholeness, and flow highlighted as most influential. Results are discussed in light of emerging theory and research on oneness self-perception and non-dual awareness.

Selflessness and Happiness in Everyday Life

Abstract. Using the experience sampling method (ESM), this study examines the relationship between experienced selflessness and experienced happiness. Based on the self-centered/selflessness happiness model (SSHM), we hypothesized that: (a) these two constructs would be positively related and (b) harmony feeling would mediate this relation. Using ESM, the participants ( N = 63) filled in a short survey, five times a day during 2 days (response rate = 79.2%; 482 observations). A linear mixed-model analysis showed that selflessness and harmony feelings were significant predictors of happiness. Finally, a mediation analysis indicated that harmony feeling emerged as a significant mediator of the relationship between selflessness and happiness at the experienced level. Overall, the study supports the idea that happiness does not depend solely on the satisfaction of one’s expectations but experiencing the self as an interdependent and relational entity also plays an important role. The implications of this study are discussed.

Selflessness, Depression, and Neuroticism: An Interactionist Perspective on the Effects of Self-Transcendence, Perspective-Taking, and Materialism

Dominant theories of depression position self-concept as a central determinant of psychological functioning, but the relationship between the structure of self-concept and depression has not been extensively explored. The present study investigates the relationship between the structure of the self and psychopathological outcomes (depressive symptoms and neuroticism) with two methodological approaches. Using an established framework that draws insight from Buddhist psychology, the structure of the self is conceptualized in terms of selflessness and self-centeredness. Specifically, selflessness is construed as a multidimensional concept characterized by interdependence, outsider phenomenology, and impermanence. The three dimensions of the self were assessed at age 26 with inventories of self-transcendence, perspective-taking, and materialism, respectively (N = 814). First, a variable-centered approach was used to investigate potential interactions between the dimensions of selflessness. Self-transcendence negatively predicted depressive symptoms and neuroticism, whereas perspective-taking and materialism were positively associated with the outcomes. Self-transcendence moderated the relationship between perspective-taking and depressive symptoms. Perspective-taking was not statistically related to depressive symptoms for participants who exhibited higher levels of self-transcendence. The results clarify ambiguous associations between perspective-taking and depression found in previous research. Second, person-centered analyses were used to identify five profiles of self-structure: (1) Selfless, (2) Selfless Materialist, (3) Interdependent Insider, (4) Self-centered Non-materialist, and (5) Self-centered. As hypothesized, the Selfless cluster was associated with low levels of depressive symptoms and neuroticism, whereas the Self-centered cluster was associated with high levels. The profiles demonstrate the manifestation of several combinations of features of the self, which contributes to overall understanding of selflessness by complicating the traditional dichotomy between selflessness and self-centeredness.

The Way Forward in Mindfulness and Sustainability: a Critical Review and Research Agenda

The ecological crisis demands new strategies to rapidly transform our society into a more sustainable one. A growing amount of research points towards the potential of mindfulness to help transform people’s motivations for sustainability. This article reviews 30 years of research in mindfulness and sustainability and disentangles theoretical knowledge from empirical evidence. We identified six leading theoretical links between mindfulness and sustainability which find backing in empirical work: reduced automaticity, enhanced health and subjective well-being, greater connectedness with nature, improved pro-sociality, recognition of intrinsic values and openness to new experiences. Many of the studies involve considerable methodological caveats, most importantly a lack of mindfulness practice indicators and environmental impact measures. To reach the point where policy makers could embrace mindfulness-based policies to promote societal well-being and sustainability, the research must go beyond the present focus on correlative research. The proof of causality posits the greatest challenge for the next decade of research. Inspired by principles from policy evaluation, we propose a research agenda that offers direction for collaborative efforts and innovative interdisciplinary study designs in a logical model: (how) does the practice of mindfulness contribute to individual behaviour change and (how) does this individual change translate into societal change?

The Nondual Awareness Dimensional Assessment (NADA): New tools to assess nondual traits and states of consciousness occurring within and beyond the context of meditation

This article details the development of two measures of nondual awareness, the Nondual Awareness Dimensional Assessment-Trait (NADA-T) and the Nondual Awareness Dimensional Assessment-State (NADA-S). Principal component analysis (N = 528) revealed two, interpretable dimensions of the NADA-T: self-transcendence and bliss. Bifactor exploratory structural equation modeling, conducted in three independent samples (N = 338, N = 221, N = 166), indicated that both NADA-T dimensions were components of a second-order nondual awareness construct. Convergent validity was observed between the NADA-T and theoretically aligned constructs, including interdependent self-construals and dispositional mindfulness. Given theoretical and observed relationships between nondual awareness and mindfulness, additional analyses examined the relationship between mindfulness practice and nondual awareness. Results indicated that mindfulness practitioners reported higher NADA-T scores than nonpractitioners, and mindfulness practice frequency was positively associated with nondual awareness. To assess the immediate effect of meditation practice on nondual awareness, items retained in the final version of the NADA-T were modified to create the NADA-S. A randomized controlled experiment (N = 53) comparing participants receiving a mindfulness induction (i.e., body scan) with those in an attention control group revealed state effects of mindfulness on nondual awareness using two, alternate forms of the NADA-S. Thus, the NADA-T appears to be psychometrically sound, representing a novel, standardized instrument capable of facilitating quantitative investigation of nondual awareness. Furthermore, the NADA-S may be useful for measuring fluctuations in nondual states of awareness evoked during mindfulness meditation practice and other contemplative techniques designed to transform consciousness. (PsycINFO Database Record (c) 2018 APA, all rights reserved).