Empathy can broadly be referred to as the capacity to understand and share another person's emotional experience. Recent functional magnetic resonance imaging (fMRI) studies have demonstrated that observing another person's emotional state activates parts of the neuronal network involved in processing that same state in oneself, whether it is disgust, touch, or pain (for reviews see (
de Vignemont and Singer 2006;
Sommerville and Decety 2006)). For instance, the anterior insula (AI) and anterior cingulate cortex (ACC), which participate in the sensory and affective processing of pain (
Wiech, Ploner, Tracey 2008), was activated when participants experienced pain themselves as well as when they saw an arrow cue indicating that their partner had experienced pain ((
Singer et al., 2004) for review (
de Vignemont and Singer 2006)). These data are consistent with perception-action models of empathy (
Preston and de Waal 2002), in which observing and imagining another person in a particular state is thought to activate a similar state in the observer (simulation theory (
Rizzolatti, Fogassi, Gallese 2001)). They also fit with a similar framework that proposes that the observed and executed actions are ‘coded in a common cognitive and neural framework,’ enabling individuals to construct ‘shared representations of self and others’ ((
Sommerville and Decety 2006)).
Recent studies have started to assess both
state and
trait factors modulating empathic brain responses(
de Vignemont and Singer 2006;
Silani et al., 2008;
Sterzer et al., 2007). As state factors, top-down processes such as cognitive appraisal or attention were found to influence empathy. For instance, empathic brain responses were diminished when participants believed that the other participant received pain as therapeutic treatment (
Lamm et al., 2007). As a trait factor, characteristics of the empathizer were found to modulate the magnitude of empathic brain responses. For instance,
Cheng et al. (2007) compared physicians who practice acupuncture to naive participants while observing animated visual stimuli depicting needles being inserted into different body parts (
Cheng et al., 2007). The results indicated less empathy-related pain activity in AI and ACC for the expert group as compared with the control group, suggesting a reduction of empathic brain responses if the participants are familiar with such stimuli. Similarly, inter-individual differences in neural empathy responses were found to correlate with self-reported measures of empathy: the higher participants scored on these empathy questionnaires, the higher their activation was in insula and ACC (e.g. (
Jabbi, Swart, Keysers 2007;
Singer et al., 2004)).
Along these lines, we recently studied the impact of a state of compassion (short for “compassion and loving-kindness meditation state”) on this empathy-related network (insula and ACC) in both expert and novice meditation practitioners (
Lutz et al., 2008a). We studied compassion as both state and trait (experts vs. novices) factors influencing empathy. Loving-kindness, the wish of happiness for others, and compassion, the wish to relieve others' suffering, are empathic responses which are motivated by an altruistic concern for others. In many traditions, these qualities are cultivated through specific meditation practices designed to prime behaviors compatible with these wishes in response to actual interpersonal encounters (
Gethin 1998;
Gyatso, Tenzin (the XIV Dalai Lama) and Jinpa 1995). Despite the potential social and clinical importance of these affective processes, the possibility that they can be trained in a manner comparable to attentional (
Slagter et al., 2007) or sensory-motor skills (
Maguire, Woollett, Spiers 2006) has received very limited scientific attention even though our recent study supports this hypothesis. To cultivate these affective qualities, practitioners in a number of traditions have developed meditative practices, which are thought to be essential to counteract self-centered tendencies (
Gethin 1998;
Gyatso, Tenzin (the XIV Dalai Lama) and Jinpa 1995). To investigate these questions, we previously assessed brain activity using fMRI while novice and expert meditation practitioners generated a loving-kindness–compassion meditation state. To probe affective reactivity, we presented emotional (positive and negative) and neutral sounds during the meditation and comparison periods. This meditation is said to enhance loving-kindness when the joy of others is perceived or compassion when the suffering of others is perceived. Therefore, we predicted that during this meditation state, both negative sounds (sounds of a distressed woman) and positive sounds (a baby laughing) would induce greater physiological changes (BOLD response and heart rate changes) than neutral sounds (background noise in a restaurant). The presentation of the emotional sounds was associated with increased pupil diameter and activation of limbic regions (insula and cingulate cortices) during meditation (versus rest). During meditation, activation in the insula was greater during the presentation of negative sounds than positive or neutral sounds in expert versus novice meditators (Group by State by Valence interaction). The strength of activation in the insula was also associated with self-reported intensity of the meditation for both groups. Together these data indicate that compassion and loving-kindness, along with the mental expertise to cultivate these qualities, alter the activation of circuits previously linked to empathy in response to emotional stimuli.
Because practitioners reported that a task would disrupt their ongoing meditation, our previous study did not include a behavioral measure of the compassion state. However, classical descriptions of this practice indicate that the generation of intense compassionate feelings during meditation can produce specific bodily changes including increased heart rate, goose bumps, or even tears (
Gyatso, Tenzin (the XIV Dalai Lama) and Jinpa 1995). Guided by these descriptions, in this report we analyze cardiac changes during this meditation practice and examine the relation between heart rate (HR) changes and simultaneously acquired (with fMRI) measures of brain function in experts and novices. In particular, we use variations in HR during the task as a peripheral marker of the visceral alterations that occur during the generation of compassion. Voxelwise correlations of this marker to the blood-oxygen-level dependent (BOLD) signal allow us to identify the neural processes that accompany the autonomic changes during the voluntary generation of compassion and to examine how the neurovisceral coupling during meditation might differ between experts and novices.
Previous neuroimaging studies have addressed the question of central control of heart rate in emotions by collecting parallel measurement of heart rate changes and changes in activation as indexed by fMRI ((
Critchley et al., 2003;
Critchley et al., 2005;
Yang et al., 2007) and PET (
Lane et al., 2009)). In one study where brain activity and heart rate were simultaneously measured, the authors reported that the level of activity in emotion-related regions (amygdala, insula, anterior cingulate) predicted subjects' heart rate responses to the presentation of emotional facial expressions (
Yang et al., 2007). Of importance for this study, Critchley et al. measured simultaneous electrocardiography and brain activity during performance of cognitive and motor tasks. Activity in the dorsal anterior cingulate cortex (ACC) was found to mediate the modulation of bodily arousal states (sympathetic activity) during these tasks (
Critchley et al., 2003). In a study from our laboratory where functional MRI of the heart and brain were acquired nearly simultaneously, we found that greater activation in the amygdala, anterior cingulate and the right middle frontal gyrus predicted greater cardiac contractility during a stimulus paired with threat versus safety (
Dalton et al., 2005).
Based on the findings reviewed above, our main hypothesis was that changes in heart rate during compassion would be positively correlated with BOLD signal, as a function of compassion meditation versus neutral state (State) and as a function of expertise (Group), in regions important for feelings and emotions (e.g., insular cortex) and autonomic control (e.g, dorsal ACC). In a first analysis, we investigated whether changes in HR across both states were associated with changes in the brain. In this first analysis, the HR BOLD coupling parameters across states were influenced both by the main effect of state and by changes in the degree of HR/BOLD couplings within each state. We then specifically investigated the changes in the HR/BOLD couplings within each state. We used a voxel-wise analysis performed on the HR/BOLD coupling parameter within each state using a 2 × 2 factorial design with the first factor representing “Group” (10 experts vs. 12 novices) and the second factor being the “State” (compassion meditation vs. neutral state). This analysis provided a way to identify the brain regions which specifically correlated with the fluctuations in emotional arousal during compassion meditation. In addition, we tested whether these associations differed as a function of expertise (“Group”, expert vs. novice practitioners).