My favorite story about the Dalai Lama
doesn’t concern his activities on behalf of Tibet, which is one
unrelieved tragedy, but is about his interest in neuroscience. A few
years ago the Dalai Lama was visiting an American medical school and
watched a brain operation. Afterwards, he chatted with the surgeon,
telling him how his scientist friends had patiently explained to him
that all of our thoughts, feelings, memories, dreams and other mental
activities are the products of electrical and chemical activity in the
brain. But he had always wondered something, the Dalai Lama told the
surgeon. If electricity and chemistry can produce thoughts and all the
rest, can thoughts act back on the physical stuff of the brain to
change its chemical, electrical and other physical properties?
The surgeon dismissed the question with a polite but indulgent no.
(The Dalai Lama's English translator, Thupten Jinpa, told me this story
in 2005.) The brain produces and shapes mental activity, the brain
surgeon said; mental activity does not alter the brain.
That wasn’t a stupid answer 10 years ago, before scientists had
fully grasped the potential of the adult brain to change in structure
and function—an ability called neuroplasticity. But now researchers
have documented a long list of examples of how the brain, once thought
to be basically unchangeable after the ripe old age of 3, can indeed
change.
The first things that were found to change the brain were sensory
inputs. If you spend a lot of years playing violin, say, then the
regions of the motor and somatosensory cortexes that correspond to the
fingering digits (the fingers on the left hand, if you're
right-handed) expand.
But now neuroscientists have documented how “mere” thoughts can also
sculpt the brain. Just thinking about playing a piano piece, over and
over, can expand the region of motor cortex that controls those
fingers; just thinking about depressive thoughts in new ways can dial
down activity in one part of the brain that underlies depression and
increase it in another, leading to clinical improvement.
The scientist who has worked most closely with the Dalai Lama is Richard Davidson
of the University of Wisconsin, Madison. Davidson first met the Dalai
Lama in 1992, and since about 2000 has been investigating a question
dear to the heart of the leader of Tibetan Buddhism: can mental
training such as meditations change the brain in an enduring way? That
“enduring” is key: of course the brain “changes”—in the sense that some
areas become more active—when you meditate, just as it changes when you
think of pink elephants, watch Obama or try to remember your first
kiss. Everything we think has a corresponding brain activity. But once
the thought stops, so does the activity. Usually. What Davidson wanted
to know was whether meditation left a long-lasting imprint on the
brain, some change of function or structure.
Since 2004, Davidson and his colleagues have reported that meditation can alter the brain’s attention capabilities and that it can increase production of brainwaves called gamma, which are associated with consciousness.
Now they have found another long-lasting brain change produced by
Buddhist meditation: practicing compassion meditation (more on this
below) alters regions of the brain that make us empathetic, Davidson
and his colleagues are reporting this evening in PLoS ONE.
In compassion meditation, as the French-born Buddhist monk Matthieu Ricard
explained it to me when we were both visiting the Dalai Lama in
Dharamsala for a meeting of neuroscientists and Buddhist scholars, you
focus on the wish that all sentient beings be free of suffering. You
generate an intense feeling of love for all beings, not fixating on
individuals but encompassing all of humanity. It takes practice, since
the natural tendency is to focus on one or a few specific suffering
people.
Davidson conducted his new study as he has his others on meditation,
enlisting expert meditators (the Dalai Lama has asked Buddhist scholars
to volunteer their brains to Davidson’s research). Antoine Lutz has the
meditators (monks who have 10,000 hours or more of meditation under
their belts—er, saffron robes) lie in a functional magnetic resonance
imaging (fMRI) tube. The fMRI detects which regions of the brain are
active during meditation and which are quiet. It also detects which are
active during periods between meditations. The scientists compare these
readings to those on non-meditators, who undergo a quickie course in
compassion meditation. In this case, Davidson and Lutz enlisted 16
monks plus 16 age-matched controls, members of the UW-Madison community.
Each of the 32 subjects lay in the fMRI and turned compassion
meditation on and off, on Lutz’s command. Throughout, Lutz piped in
happy sounds (a baby laughing and cooing), distressed ones (a woman who
sounded as if she were in pain) and neutral ones (restaurant noise).
Two regions lit up with activity: