Mindfulness and compassion meditation are thought to cultivate prosocial behavior. However, the lack of diverse representation within both scientific and participant populations in contemplative neuroscience may limit generalizability and translation of prior findings. To address these issues, we propose a research framework called Intersectional Neuroscience which adapts research procedures to be more inclusive of under-represented groups. Intersectional Neuroscience builds inclusive processes into research design using two main approaches: 1) community engagement with diverse participants, and 2) individualized multivariate neuroscience methods to accommodate neural diversity. We tested the feasibility of this framework in partnership with a diverse U.S. meditation center (East Bay Meditation Center, Oakland, CA). Using focus group and community feedback, we adapted functional magnetic resonance imaging (fMRI) screening and recruitment procedures to be inclusive of participants from various under-represented groups, including racial and ethnic minorities, gender and sexual minorities, people with disabilities, neuropsychiatric disorders, and/or lower income. Using person-centered screening and study materials, we recruited and scanned 15 diverse meditators (80% racial/ethnic minorities, 53% gender and sexual minorities). The participants completed the EMBODY task – which applies individualized machine learning algorithms to fMRI data – to identify mental states during breath-focused meditation, a basic skill that stabilizes attention to support interoception and compassion. All 15 meditators’ unique brain patterns were recognized by machine learning algorithms significantly above chance levels. These individualized brain patterns were used to decode the internal focus of attention throughout a 10-min breath-focused meditation period, specific to each meditator. These data were used to compile individual-level attention profiles during meditation, such as the percentage time attending to the breath, mind wandering, or engaging in self-referential processing. This study provides feasibility of employing an intersectional neuroscience approach to include diverse participants and develop individualized neural metrics of meditation practice. Through inclusion of more under-represented groups while developing reciprocal partnerships, intersectional neuroscience turns the research process into an embodied form of social action.

Research suggests that compassion is a skill that can be cultivated through meditation practice, which may improve social relationships. However, the lack of diverse representation within both scientific and participant populations in contemplative neuroscience may limit generalizability and translation of prior findings. To address these issues, we propose a research framework called Intersectional Neuroscience which adapts research procedures to be more inclusive of under-represented groups. Intersectional Neuroscience builds inclusive processes into research design using two main approaches: 1) community engagement with diverse participants, and 2) multivariate neuroscience methods to accommodate individual neural diversity. We applied this framework in partnership with a diverse U.S. meditation center (East Bay Meditation Center, Oakland, CA). Using focus group and community feedback, we adapted functional magnetic resonance imaging (fMRI) screening and recruitment procedures to be inclusive of participants from various under-represented groups, including racial and ethnic minorities, gender and sexual minorities, people with disabilities, neuropsychiatric disorders, and/or lower income. Using person-centered screening and study materials, we recruited and scanned 15 diverse meditators (80% racial/ethnic minorities, 53% gender and sexual minorities). The participants completed the EMBODY task – which applies individualized machine learning algorithms to fMRI data – to identify mental states during breath-focused meditation, a basic skill that stabilizes attention and supports cultivating compassion. All 15 meditators’ unique brain patterns were recognized by machine learning algorithms significantly above chance levels. These brain patterns were used to decode the internal focus of attention throughout a 10-min breath-focused meditation period. At the group level, this analysis confirmed that meditators spent significantly more time attending to the breath vs. mind wandering during meditation practice, suggesting they were able to sustain the meditative goal of focusing on the breath. This study provides feasibility of employing an intersectional neuroscience approach to include diverse participants and develop individualized neural metrics of meditation practice. This framework may be extended to other fields of compassion science, and may be used to study mental states cultivated by compassion meditation. Through inclusion of more under-represented groups while developing reciprocal partnerships, intersectional neuroscience turns the research process into an embodied form of social action.

Objectives: Inclusive research is needed to understand how contemplative practices are used by people across a range of identities. Lovingkindness meditation (LKM) may be particularly relevant for people to committed to equity and justice because of the social nature of the practice. Using community-based participatory research and an intersectional framework, this qualitative study focuses on how people in a diverse meditation community teach and practice lovingkindness or metta meditation.Methods: In partnership between university researchers and a community-based meditation center, we conducted virtual focus groups on experiences with lovingkindness meditation during the early months of the COVID-19 pandemic. We used reflexive thematic analysis to analyze focus group data, with a member checking process. Results: 47 people participated in 6 focus groups (mean age 47; 62% LGBTQ+; 32% white, 23% Asian, 19% Black, 13% Hispanic/Latina/o, 24% multi-racial). Qualitative analysis revealed two central themes: (1) The use of skillful means to support diverse meditators’ participation in a community of practice, including adaptation to virtual-only formats during COVID-19; (2) Meditators’ use of metta to navigate harmful situations, both individual stressors and systems of oppression. Conclusions: Diverse participants in a meditation community found lovingkindness practice supportive for coping with the stress of microaggressions and structural oppression. They utilized LKM to navigate hardships caused by the COVID-19 pandemic, offer compassion to themselves and others, and cultivate the ability to hold multiple difficult emotions. Community-engaged approaches to meditation research are feasible during the COVID-19 pandemic and other times of crisis and should be used more widely.

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