Trends in Cognitive Sciences
LetterCognitive Processes Are Central in Compassion Meditation
Section snippets
The Developmental Trajectory of Compassion Meditation
Traditional and contemporary sources outline a model of compassion training that typically begins with generating compassion for a specific individual, and then extending compassion until it becomes a natural response in all situations 3, 4, 5. This developmental process typically takes place in three stages: (i) the generation of compassion; (ii) the extension of compassion; and (iii) the globalization and stabilization of compassion. Top-down cognitive processes have a critical role in each
Neuroscientific Research on the Cultivation of Compassion
The model outlined above suggests that cognitive, affective, and motivational processes are active at different stages of compassion training. Unfortunately, none of the studies cited by Engen and Singer provide a comprehensive account of the different stages of cultivating compassion. Moreover, none of the studies cited parsed the different stages of meditation with sufficient temporal precision and, thus, were not able to clearly distinguish between the processes engaged to arouse, extend,
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Cited by (29)
The embodied and interpersonal dimensions of compassion
2022, Annales Medico-PsychologiquesNot all types of meditation are the same: Mediators of change in mindfulness and compassion meditation interventions
2021, Journal of Affective DisordersCitation Excerpt :Hence, mindfulness training emphasizes self-regulation of attention and present-moment awareness (i.e., attentional family), whereas, compassion training emphasizes socio-emotional skills and prosocial qualities (i.e., constructive family) (Dahl et al., 2015). Despite the difference in emphasis, affective and cognitive processes figure in both approaches (Dahl et al., 2016). On the one hand, in mindfulness programs, participants not only learn attentional practices (Lutz et al., 2008), they also learn how to non-reactively monitor of their experiences to control stress and anxiety (Kabat-Zinn, 2013).
Differential benefits of mental training types for attention, compassion, and theory of mind
2020, CognitionCitation Excerpt :Thus, the specific fingerprints of these mental practices are still poorly understood despite the fact that future evidence-based implementation of interventions adapted to specific needs of health, labor, or education contexts will require knowledge of their outcome specificity. Recent theoretical accounts have suggested taxonomies of contemplative practices based on characteristics of the involved method, states, and suspected outcomes (Dahl et al., 2015; Dahl, Lutz, & Davidson, 2016; Engen & Singer, 2015a; Nash & Newberg, 2013). For example, Dahl et al. (2015) distinguished attentional, constructive, and deconstructive practices.
Contemplative neuroscience, self-awareness, and education
2019, Progress in Brain ResearchCitation Excerpt :Such a form of shared distress, referred to as empathic distress (Klimecki and Singer, 2012), can be especially challenging for persons working in helping professions, such as therapists, but also for teachers. In order to prevent an excessive sharing of suffering that may turn into distress, one may respond to the suffering of others with compassion (Singer and Klimecki, 2014), which relies more on the cognitive abilities and emotion-regulation mechanisms previously specified (Dahl et al., 2015, 2016). Thus, it can be concluded that a healthy (i.e., integrated) psychological self, as well as reduced self-centeredness, is crucial for emotional well-being and compassionate engagement.
The Age-Well observational study on expert meditators in the Medit-Ageing European project
2018, Alzheimer's and Dementia: Translational Research and Clinical InterventionsCitation Excerpt :Before developing these prosocial attitudes, compassion-meditation-based interventions often start by nurturing a relationship of greater benevolence toward oneself, for instance by addressing emotions such as shame, self-criticism, or anger with more acceptation and kindness [17,18]. Even if the role of cognitive processes in LKCM is still debated [19,20], these processes should include empathy, theory of mind, reappraisal, prosocial motivation, and the self-generation of positive affect [18,21–23]. Recent evidence suggests that LKCM could also downregulate stress, depression, and cardiovascular risk factors [24,25].
Meditation retreats: Spiritual tourism well-being interventions
2017, Tourism Management PerspectivesCitation Excerpt :It is also seen as a practice that helps others through increasing empathic concern and shaping emotional responses of practitioners. Importantly, meditation, viewed as a practice, can be learned (Lutz et al., 2015) with impacts on emotion regulation (Chambers, Gullone, & Allen, 2009) and perspective-taking (Dahl, Lutz, & Davidson, 2015). One common, and highly valued, way Western Buddhists learn and/or refine meditative techniques is to undertake what is known as a meditation retreat; a period of time spent engaged in intensive meditative practice, usually removed from the context of normal life (e.g. in a monastic setting).