Cessations of consciousness in meditation: Advancing a scientific understanding of nirodha samapatti.

Absence of consciousness can occur due to a concussion, anesthetization, intoxication, epileptic seizure, or other fainting/syncope episode caused by lack of blood flow to the brain. However, some meditation practitioners also report that it is possible to undergo a total absence of consciousness during meditation, lasting up to 7 days, and that these "cessations" can be consistently induced. One form of extended cessation (i.e., nirodha samapatti) is thought to be different from sleep because practitioners are said to be completely impervious to external stimulation. That is, they cannot be 'woken up' from the cessation state as one might be from a dream. Cessations are also associated with the absence of any time experience or tiredness, and are said to involve a stiff rather than a relaxed body. Emergence from meditation-induced cessations is said to have profound effects on subsequent cognition and experience (e.g., resulting in a sudden sense of clarity, openness, and possibly insights). In this paper, we briefly outline the historical context for cessation events, present preliminary data from two labs, set a research agenda for their study, and provide an initial framework for understanding what meditation induced cessation may reveal about the mind and brain. We conclude by integrating these so-called nirodha and nirodha samapatti experiences-as they are known in classical Buddhism-into current cognitive-neurocomputational and active inference frameworks of meditation.

Investigation of advanced mindfulness meditation "cessation" experiences using EEG spectral analysis in an intensively sampled case study.

Mindfulness meditation is a contemplative practice informed by Buddhism that targets the development of present-focused awareness and non-judgment of experience. Interest in mindfulness is burgeoning, and it has been shown to be effective in improving mental and physical health in clinical and non-clinical contexts. In this report, for the first time, we used electroencephalography (EEG) combined with a neurophenomenological approach to examine the neural signature of "cessation" events, which are dramatic experiences of complete discontinuation in awareness similar to the loss of consciousness, which are reported to be experienced by very experienced meditators, and are proposed to be evidence of mastery of mindfulness meditation. We intensively sampled these cessations as experienced by a single advanced meditator (with over 23,000 h of meditation training) and analyzed 37 cessation events collected in 29 EEG sessions between November 12, 2019, and March 11, 2020. Spectral analyses of the EEG data surrounding cessations showed that these events were marked by a large-scale alpha-power decrease starting around 40 s before their onset, and that this alpha-power was lowest immediately following a cessation. Region-of-interest (ROI) based examination of this finding revealed that this alpha-suppression showed a linear decrease in the occipital and parietal regions of the brain during the pre-cessation time period. Additionally, there were modest increases in theta power for the central, parietal, and right temporal ROIs during the pre-cessation timeframe, whereas power in the Delta and Beta frequency bands were not significantly different surrounding cessations. By relating cessations to objective and intrinsic measures of brain activity (i.e., EEG power) that are related to consciousness and high-level psychological functioning, these results provide evidence for the ability of experienced meditators to voluntarily modulate their state of consciousness and lay the foundation for studying these unique states using a neuroscientific approach.

Insight and the selection of ideas.

Perhaps it is no accident that insight moments accompany some of humanity's most important discoveries in science, medicine, and art. Here we propose that feelings of insight play a central role in (heuristically) selecting an idea from the stream of consciousness by capturing attention and eliciting a sense of intuitive confidence permitting fast action under uncertainty. The mechanisms underlying this Eureka heuristic are explained within an active inference framework. First, implicit restructuring via Bayesian reduction leads to a higher-order prediction error (i.e., the content of insight). Second, dopaminergic precision-weighting of the prediction error accounts for the intuitive confidence, pleasure, and attentional capture (i.e., the feeling of insight). This insight as precision account is consistent with the phenomenology, accuracy, and neural unfolding of insight, as well as its effects on belief and decision-making. We conclude by reflecting on dangers of the Eureka Heuristic, including the arising and entrenchment of false beliefs and the vulnerability of insights under psychoactive substances and misinformation.

The illusion of insight: detailed warnings reduce but do not prevent false "Aha!" moments.

False "Aha!" moments can be elicited experimentally using the False Insight Anagram Task (FIAT), which combines semantic priming and visual similarity manipulations to lead participants into having "Aha!" moments for incorrect anagram solutions. In a preregistered experiment (N = 255), we tested whether warning participants and explaining to them exactly how they were being deceived, would reduce their susceptibility to false insights. We found that simple warnings did not reduce the incidence of false insights. On the other hand, participants who were given a detailed explanation of the methods used to deceive them experienced a small reduction in false insights compared to participants given no warning at all. Our findings suggest that the FIAT elicits a robust false insight effect that is hard to overcome, demonstrating the persuasive nature of false insights when the conditions are ripe for them.

Thinking style and psychosis proneness do not predict false insights.

The FIAT paradigm (Grimmer et al., 2021) is a novel method of eliciting 'Aha' moments for incorrect solutions to anagrams in the laboratory, i.e. false insights. There exist many documented reports of psychotic symptoms accompanying strong feelings of 'Aha!' (Feyaerts, Henriksen, Vanheule, Myin-Germeys, & Sass, 2021; Mishara, 2010; Tulver, Kaup, Laukkonen, & Aru, 2021), suggesting that the newly developed FIAT could reveal whether people who have more false insights are more prone to psychosis and delusional belief. To test this possibility, we recruited 200 participants to take an adapted version of the FIAT and complete measures of thinking style and psychosis proneness. We found no association between experimentally induced false insights and measures of Schizotypy, Need for Cognition, Jumping to Conclusions, Aberrant Salience, Faith in Intuition, or the Cognitive Reflection Task. We conclude that experiencing false insights might not be constrained to any particular type of person, but rather, may arise for anyone under the right circumstances.

Irrelevant insights make worldviews ring true.

Our basic beliefs about reality can be impossible to prove and yet we can feel a strong intuitive conviction about them, as exemplified by insights that imbue an idea with immediate certainty. Here we presented participants with worldview beliefs such as "people's core qualities are fixed" and simultaneously elicited an aha moment. In the first experiment (N = 3000, which included a direct replication), participants rated worldview beliefs as truer when they solved anagrams and also experienced aha moments. A second experiment (N = 1564) showed that the worldview statement and the aha moment must be perceived simultaneously for this 'insight misattribution' effect to occur. These results demonstrate that artificially induced aha moments can make worldview beliefs seem truer, possibly because humans partially rely on feelings of insight to appraise an idea's veracity. Feelings of insight are therefore not epiphenomenal and should be investigated for their effects on decisions, beliefs, and delusions.

From many to (n)one: Meditation and the plasticity of the predictive mind.

How profoundly can humans change their own minds? In this paper we offer a unifying account of deconstructive meditation under the predictive processing view. We start from simple axioms. First, the brain makes predictions based on past experience, both phylogenetic and ontogenetic. Second, deconstructive meditation brings one closer to the here and now by disengaging anticipatory processes. We propose that practicing meditation therefore gradually reduces counterfactual temporally deep cognition, until all conceptual processing falls away, unveiling a state of pure awareness. Our account also places three main styles of meditation (focused attention, open monitoring, and non-dual) on a single continuum, where each technique relinquishes increasingly engrained habits of prediction, including the predicted self. This deconstruction can also permit certain insights by making the above processes available to introspection. Our framework is consistent with the state of empirical and (neuro)phenomenological evidence and illuminates the top-down plasticity of the predictive mind. Experimental rigor, neurophenomenology, and no-report paradigms are needed to further understanding of how meditation affects predictive processing and the self.

Getting a grip on insight: real-time and embodied Aha experiences predict correct solutions.

Insight experiences are sudden, persuasive, and can accompany valuable new ideas in science and art. In this preregistered experiment, we aim to validate a novel visceral and continuous measure of insight problem solving and to test whether real-time and embodied feelings of insight can predict correct solutions. We report several findings. Consistent with recent work, we find a strong positive relationship between Aha moments and accuracy for problems that demand implicit processing. We also found that the intensity of the insight experience further predicted the accuracy of solutions and participants naturally embodied the intensity of their insight experiences by squeezing the dynamometer more tightly. Intriguingly, this unintentional embodiment further predicted the accuracy of solutions. We suggest that the dynamometer complements previous measures by (1) simultaneously capturing both process and feeling in real-time, (2) highlights the value of measuring Aha moments on a continuum of intensity, and (3) firmly establishes that the impulsive feeling of Aha can carry information about the veracity of an idea. We discuss the findings in light of a recent theoretical account of how feelings of insight may act as a heuristic to select ideas from the stream of consciousness.

The dark side of Eureka: Artificially induced Aha moments make facts feel true.

Some ideas that we have feel mundane, but others are imbued with a sense of profundity. We propose that Aha! moments make an idea feel more true or valuable in order to aid quick and efficient decision-making, akin to a heuristic. To demonstrate where the heuristic may incur errors, we hypothesized that facts would appear more true if they were artificially accompanied by an Aha! moment elicited using an anagram task. In a preregistered experiment, we found that participants (n=300) provided higher truth ratings for statements accompanied by solved anagrams even if the facts were false, and the effect was particularly pronounced when participants reported an Aha! experience (d = .629). Recent work suggests that feelings of insight usually accompany correct ideas. However, here we show that feelings of insight can be overgeneralized and bias how true an idea or fact appears, simply if it occurs in the temporal 'neighbourhood' of an Aha! moment. We raise the possibility that feelings of insight, epiphanies, and Aha! moments have a dark side, and discuss some circumstances where they may even inspire false beliefs and delusions, with potential clinical importance.

How to Detect Insight Moments in Problem Solving Experiments.

Arguably, it is not possible to study insight moments during problem solving without being able to accurately detect when they occur (Bowden and Jung-Beeman, 2007). Despite over a century of research on the insight moment, there is surprisingly little consensus on the best way to measure them in real-time experiments. There have also been no attempts to evaluate whether the different ways of measuring insight converge. Indeed, if it turns out that the popular measures of insight diverge, then this may indicate that researchers who have used one method may have been measuring a different phenomenon to those who have used another method. We compare the strengths and weaknesses of the two most commonly cited ways of measuring insight: The feelings-of-warmth measure adapted from Metcalfe and Wiebe (1987), and the self-report measure adapted from Bowden and Jung-Beeman (2007). We find little empirical agreement between the two measures, and conclude that the self-report measure of Aha! is superior both methodologically and theoretically, and provides a better representation of what is commonly regarded as insight. We go on to describe and recommend a novel visceral measure of insight using a dynamometer as described in Creswell et al. (2016).

Can observing a Necker cube make you more insightful?

It is a compelling idea that an image as simple as a Necker cube, or a duck-rabbit illusion, can reveal something about a person's creativity. Surprisingly, there are now multiple examples showing that people who are better at discovering 'hidden' images in a picture, are also better at solving some creative problems. Although this idea goes back at least a century, little is known about how these two tasks-that seem so different on the surface-are related to each other. At least some forms of creativity (and indeed scientific discoveries) may require that we change our perspectives in order to discover a novel solution to a problem. It's possible that such problems involve a similar cognitive process, and perhaps the same cognitive capacities, as switching perspectives in an ambiguous image. We begin by replicating previous work, and also show metacognitive similarities between the sudden appearance of hidden images in consciousness, and the sudden appearance of solutions to verbal insight problems. We then show that simply observing a Necker cube can improve subsequent creative problem-solving and lead to more self-reported insights. We speculate that these results may in part be explained by Conflict Monitoring Theory.