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Interoception, the representation of the body’s internal state, is increasingly recognized for informing subjective wellbeing and promoting regulatory behavior. However, few empirical reports characterize interoceptive neural networks, and fewer demonstrate changes to these networks in response to an efficacious intervention. Using a two-group randomized controlled trial, this pilot study explored within-participant neural plasticity in interoceptive networks following Mindful Awareness in Body-oriented Therapy (MABT). Participants (N = 22) were assigned to either 8 weeks of MABT or to a no-treatment control and completed baseline and post-intervention assessments that included subjective interoceptive awareness (MAIA) and neuroimaging of an interoceptive awareness task. MABT was uniquely associated with insula deactivation, increased functional connectivity between the dorsal attention network and the somatomotor cortex, and connectivity changes correlated positively with changes in subjective interoception. Within the MABT group, changes in subjective interoception interacted with changes in a predefined anterior cingulate seed region to predict changes in right middle insula activity, a putative primary interoceptive representation region. While the small sample size requires the replication of findings, results suggest that interoceptive training enhances sensory–prefrontal connectivity, and that such changes are commensurate with enhanced interoceptive awareness.

From its venerable Buddhist roots, mindfulness training (MT) has spread rapidly across the globe in the past few decades due to its strong salutary claim, i.e., the notion that meditation practice is an efficacious means for self-improvement. However, concerns have arisen that the appropriation of MT techniques from classical Buddhist tradition into modern secular practice has diluted the benefits of these practices. The “great danger” to the movement is that inadequately adapted MT techniques, combined with unreasonable inflation of expectations regarding MT’s benefits, may undermine MT’s true potential to effect positive change in the world. And yet, these concerns can be mitigated by consideration of the salutary claim as a persistent “quality check” on MT efficacy. It is argued that scientific investigation can take an important role in delineating the necessary characteristics for fulfilling mindfulness’ salutary claim, as well as identifying contraindicated techniques and risk factors for training. By accepting that we cannot control the spread of MT into commercial domains, researchers may still work to distinguish “right” from “wrong” mindfulness through empirical study. In this way, modern science may help to realize the salutary claim and even contribute to classical Buddhist conceptions of mindfulness, advancing our understanding of how best to promote well-being.