This paper discusses the possible inspirations that might be derived from the viewpoints of Eastern Philosophy in contemporary studies of consciousness. First of all, two notions of consciousness are introduced, one of which can be explained by science. The other however cannot, and as such is also called the ‘Hard Problem’. Secondly, the special features shared by morality and the ‘Hard Problem of Consciousness’ are discussed. Thirdly, I discuss the conventional routes Oriental philosophy takes toward an exploration of the human (...) mind, and consequently point out that Oriental philosophy views consciousness as the fundamental feature of moral beings. One of the reasons that human beings can pursue meaningful life is because of the necessary existence of conscious experience. It is our conscious experience that makes a life of value possible. Therefore, in Oriental philosophy matters of consciousness revolve around aspects of morality and spirituality, and the training of the abilities of consciousness is emphasized over knowledge. Finally, this paper concludes with a comparison of the different approaches Oriental philosophy and current Western academics take in their study of consciousness. Hopefully, one day consciousness can be fully explored from more diverse viewpoints to gain a more comprehensive understanding and so further the happiness of humanity. (shrink)

Objectives Practitioners in contemplative traditions commonly report experiencing an awareness that is distinct from sensory objects, thoughts, and emotions (“awareness itself”). They also report experiences of a void or underlying silence that is closely associated with this awareness. Subjects who carry out the Headless Way exercises frequently report an experience of emptiness or void at the same time as other contents (void-like experiences). The goals of this study were to (1) assess the reliability of these methods in eliciting the recognition (...) of awareness and void-like experiences in participants who had no prior exposure to these techniques, (2) investigate the prevalence of these experiences in these tasks, and (3) to differentiate these experiences from closely related and potential precursor experiences. -/- Method Twenty adults participated in in-depth individual interviews in which they were guided through the Headless Way exercises. A thematic analysis was conducted on the interview transcripts. -/- Results Twelve of the participants reported a void-like experience, and five participants reported an experience of awareness itself. These experiences were respectively categorized as subsets of the more general categories of perceptual absences and the sense of not being person-like. Another novel finding was the real-time reports of awareness and void-like experiences during the exercises. -/- Conclusions Our findings provide preliminary evidence that the Headless Way exercises can effectively induce experiences of emptiness and awareness in participants without prior experience. The findings suggest that such experiences can be elicited outside of a traditional meditation context, including in non-meditators. Furthermore, the experience of not being person-like and of perceptual absences may be precursors and more general forms of recognizing awareness itself and the void-like nature of the mind. (shrink)

This is a bibliography of books and articles on consciousness in philosophy, cognitive science, and neuroscience over the last 30 years. There are three main sections, devoted to monographs, edited collections of papers, and articles. The first two of these sections are each divided into three subsections containing books in each of the main areas of research. The third section is divided into 12 subsections, with 10 subject headings for philosophical articles along with two additional subsections for articles in cognitive (...) science and neuroscience. Of course the division is somewhat arbitrary, but I hope that it makes the bibliography easier to use. This bibliography has first been compiled by Thomas Metzinger and David Chalmers to appear in print in two philosophical anthologies on conscious experience . From 1995 onwards it has been continuously updated by Thomas Metzinger, and now is freely available as a PDF-, RTF-, or HTML-file. This bibliography mainly attempts to cover the Anglo-Saxon and German debates, in a non-annotated, fully formatted way that makes it easy to "cut and paste" from the original file. To a certain degree this bibliography also contains items in other languages than English and German - all submissions in other languages are welcome. Last update of current version: July 13th, 2001. (shrink)

This paper is a philosophical study of the nature of thinking based on the philosophies of Martin Heidegger and Rudolf Steiner. For Heidegger, the pre-Socratic Greek philosophers exemplified genuine thinking, appreciating the meaning of Being. But this kind of philosophy was soon replaced by the onto-theological approach, in which Being was reductively objectified, and the question of the meaning of Being was forgotten. Hence, according to Heidegger, we still have to learn to think. Commentators on Heidegger point to the similarities (...) between his approach to thinking and that of various mystical teachings, such as those of Meister Eckhart or Zen Buddhism. Another less well known philosopher who devoted himself to this question was Rudolf Steiner. Like Heidegger, Steiner claims that we do not know what it means to really think. Steiner was however more outspoken in insisting that only through a kind of meditative practice can we directly experience the nature of thinking. Present day materialistic explanations of thinking as caused by the brain stand in clear opposition to his spiritual conception of thinking. Drawing upon Heidegger and Steiner I argue against the materialistic understanding of thinking as jumping to unwarranted conclusions. The paper ends with describing some of the elements of Steiner Waldorf education which are intended to promote the development of living, creative thinking. (shrink)

Despite its substantial scientific, academic, and professional achievements, transpersonal psychology has not been fully incorporated within traditional undergraduate psychology curricula. One reason is conventional psychology’s prejudiced perception of humanity’s spiritual nature. Other reasons lie within the field of transpersonal psychology itself, including the lack of agreed-upon general curricular models, absence of normative educational outcomes, unstructured courses with restricted content coverage, and conceptual and methodological disagreements among experts. One of the most pressing challenges facing contemporary transpersonal education is the publication of (...) an authoritative, standard textbook that would effectively introduce undergraduate students to transpersonal psychology and facilitate the progress of the discipline’s further integration into mainstream psychology. (shrink)

This paper considers religion in relation to four recurrent traits: belief systems incorporating supernatural agents and counterintuitive concepts, communal ritual, separation of the sacred and the profane, and adolescence as a preferred developmental period for religious transmission. These co-occurring traits are viewed as an adaptive complex that offers clues to the evolution of religion from its nonhuman ritual roots. We consider the critical element differentiating religious from non-human ritual to be the conditioned association of emotion and abstract symbols. We propose (...) neurophysiological mechanisms underlying such associations and argue that the brain plasticity of human adolescence constitutes an “experience expectant” developmental period for ritual conditioning of sacred symbols. We suggest that such symbols evolved to solve an ecological problem by extending communication and coordination of social relations across time and space. (shrink)

2022 CHOICE Outstanding Academic Title The purpose of this book is to fill a gap in contemporary mystical studies: an overview of the basic ways to approach mystical experiences and mysticism. It discusses the problem of definitions of “mystical experiences” and “mysticism” and advances characterizations of “mystical experiences” in terms of certain altered states of consciousness and “mysticism” in terms of encompassing ways of life centered on such experiences and states. Types of mystical experiences, enlightened states, paths, and doctrines are (...) discussed, as is the relation of mystical experiences and mysticism to religions and cultures. The approaches of constructivism, contextualism, essentialism, and perennialism are presented. Themes in the history of the world’s major mystical traditions are set forth. Approaches to mystical phenomena in sociology, psychology, gender studies, and neuroscience are introduced. Basic philosophical issues related to whether mystical experiences are veridical and mystical claims valid, mystics’ problems of language, art, and morality are laid out. Older and newer comparative approaches in religious studies and in Christian theology are discussed, along with postmodernist objections. The intended audience is undergraduates and the general public interested in the general issues related to mysticism. (shrink)

The failure to secure replicable positive results in near-death experience (NDE) target-identification experiments does not establish the nonexistence of any spiritual realms, but it does serve to substantially challenge positive arguments in favor of the existence of spiritual realms from NDE reports. For if veridical paranormal perception occurs during out-of-body experiences (OBEs) or NDEs, why the failure to find it in all of the controlled experiments that have been undertaken to document it thus far? Various explanations can be put forward, (...) but in the absence of ad hoc maneuvering, the hallucination hypothesis predicts only one set of possible results: the results actually found. Until the time that properly controlled NDE target-identification experiments yield replicable positive results, they will take their place as historical curiosities akin to similarly unsuccessful direct tests of survival after death. While some eagerly await the results of the follow-up AWARE II study (which is recruiting subjects until 2020), at the moment the unsuccessful history of comparably easier-to-implement research into the paranormality of non-near-death OBEs does not bode well for those results. (shrink)

I argue for a soft compatibilist theory of free will, i.e., such that free will is compatible with both determinism and indeterminism, directly opposite hard incompatibilism, which holds free will incompatible both with determinism and indeterminism. My intuitions in this book are primarily based on an analysis of meditation, but my arguments are highly syncretic, deriving from many fields, including behaviorism, psychology, conditioning and deconditioning theory, philosophy of language, philosophy of mind, simulation theory, etc. I offer a causal/functional analysis of (...) meta-mental control, or 'metacausality', cashed out in counterfactual terms, to solve what I call the easy problem of free will. (shrink)

Despite the fact that Chan, especially koan Chan is highly unconventional and perplexing, there are still some principles with which to interpret and appreciate the practice. Each of the five houses or lineages of Chan has its idiosyncratic hermeneutic rules. The Linji House has Linji si liao jian, si bin zhu and si zhao yong among others while the Yunmen House follows Yumen san ju as one of its house rules. Moreover, there is a general inner logic that seems to (...) apply to understanding Chan encounters across lineages. The opportune moment (Chan Ji) of responding swiftly and skillfully and yet always grounding oneself in the openness and flow of the mind highlights the inner logic of the cognition and behavior of Chan Buddhists. This paper attempts to read koans from The Blue Cliff Record in the light of Chan Buddhist hermeneutics. Some aspects and patterns of Chan encounters may appear as rituals that serve either as a provisional means for common people or as an embodiment of enlightened behaviors. Routinized ritualization of Chan life, however, runs counter to the fundamental spirit of freedom and spontaneity of Chan way of life. Much can and needs to be elucidated about the mystified koan Chan experience before we finally resort to the transpersonal experience of noble silence. (shrink)

Although research has found that long-term mindfulness meditation practice promotes executive functioning and the ability to sustain attention, the effects of brief mindfulness meditation training have not been fully explored. We examined whether brief meditation training affects cognition and mood when compared to an active control group. After four sessions of either meditation training or listening to a recorded book, participants with no prior meditation experience were assessed with measures of mood, verbal fluency, visual coding, and working memory. Both interventions (...) were effective at improving mood but only brief meditation training reduced fatigue, anxiety, and increased mindfulness. Moreover, brief mindfulness training significantly improved visuo-spatial processing, working memory, and executive functioning. Our findings suggest that 4 days of meditation training can enhance the ability to sustain attention; benefits that have previously been reported with long-term meditators. (shrink)

. Recent discussions of the mind‐brain and the soul‐body problems have been both advanced and complexified by the cognitive sciences. I focus explicitly here on emergence, supervenience, and nonreductive physicalist theories of human personhood in light of recent advances in the Christian‐Buddhist dialogue. While traditional self and no‐self views pitted Christianity versus Buddhism versus science, I show how the nonreductive physicalist proposal regarding human personhood emerging from the neuroscientific enterprise both contributes to and is enriched by the Christian concept of (...) pneuma and the Buddhist concept of pratityasamutpada. (shrink)

In this paper I explore the psychology of ritual performance and present a simple graphical model that clarifies several issues in William Irons’s theory of religion as a “hard-to-fake” sign of commitment. Irons posits that religious behaviors or rituals serve as costly signals of an individual’s commitment to a religious group. Increased commitment among members of a religious group may facilitate intra-group cooperation, which is argued to be the primary adaptive benefit of religion. Here I propose a proximate explanation for (...) how individuals are able to pay the short-term costs of ritual performance to achieve the long-term fitness benefits offered by religious groups. The model addresses three significant problems raised by Irons’s theory. First, the model explains why potential free-riders do not join religious groups even when there are significant net benefits that members of religious groups can achieve. Second, the model clarifies how costly a ritual must be to achieve stability and prevent potential free-riders from joining the religious group. Third, the model suggests why religious groups may require adherents to perform private rituals that are not observed by others. Several hypotheses generated from the model are also discussed. (shrink)

Recent functional neuroimaging data, acquired in studies of religious experience, have been used to explain and justify religion and its origins. In this paper, we critique the move from describing brain activity associated with self-reported religious states, to explaining why there is religion at all. Toward that end, first we review recent neuroimaging findings on religious experience, and show how those results do not necessarily support a popular notion that religion has a primitive evolutionary origin. Importantly, we call into question (...) an assumption—key to that account of religion—concerning a conceptual relation between 'religion' and 'religious experience'. Then, we examine the conditions that must be met in order to explain religion on the basis of brain imaging findings. Moreover, we list principled reasons to be sceptical of explanations of religion in terms of the neural underpinnings of experiences. We conclude that the data from neuroimaging studies are not suited for an explanation of religion. (shrink)

Rehabilitation and conversion within the penal context are deeply ambiguous concepts. This ambiguity stems in part from the fact that little consensus has been reached among scholars as to the meaning of the terms beyond their ability to foster adjustment to institutional rules and obedience to law. This paper argues that each concept receives greater clarity and practical significance when understood in terms of moral transformation. The article will utilize the methodological framework of social scientific studies to underscore a contention, (...) most commonly found in theological literature that conversion, and a fortiori rehabilitation, signal a shift from a divided to a unified consciousness based upon the experience of unconditional acceptance and, ultimately, its bestowal upon others and upon all forms of life. (shrink)

Given that psychologists of religion as a scientific community so far have shown little interest in neurobiology, and neurobiology may become important for our field in the not too distant future, an attempt is made to present and discuss neurobiology and its conceivable interactions with psychology of religion. The long-standing debate about the philosophical grounding of the mind-body problem is recalled, as well as the scope of neurobiology and its research methods. Psychology of religion may assist neurobiology by providing research (...) data that could serve as material for constructing testable neurobiological hypotheses, data resulting, for instance, from studying an individual's perception of God and the numinous, the psychological characteristics of meditation, deep prayer, contemplation, etc. Psychology of religion could benefit from neurobiology, for assessing differing theoretical concepts regarding, for instance, religious experiences, and for constructing dynamic models of religious development. Possible roadblocks on the way to connecting psychology of religion and neurobiology are pointed out and literature for further reading is provided. (shrink)

An overview of several philosophical issues that arise from the recent growth of interest in the relationships between science and theology. The interactions between theology and science are complex, and often highly contextual in nature. This makes simple typologies of their interaction rather dubious. There are some similarities between religion and science, including the difficulty of defining them. Concerns about the use and meaning of language, and issues of realism and anti-realism, are found in both areas of thought. Epistemology is (...) important to both areas, and there is increasing acceptance of differing epistemologies not only in religion and science, but also within the various scientific disciplines. One central issue is the question of legitimate influence between science and theology given their aims and methods. Another issue surrounds the question of naturalism in natural science. Also important to note is the variety of god-concepts at work in the current dialogue between science and theology. (shrink)

. Certain properties of the body and emotions facilitate the transmission of religious knowledge and the development of religious states through particular qualities of perception and memory. The body, which is the ground of religious experience, can be understood as transformative: the characteristic that recalled emotion is “refelt” in the present enables emotion to be cultivated or developed. Emotions and the stimuli that evoke them are necessarily culturally specific, but the automatic nature of this process is universal. Religious traditions have (...) made use of these processes to educate the feeling toward certain qualities and to develop religious experience, through the use of sacred images, ritual posture and gesture, and repetition of ritual acts. Neuroscience contributes to our understanding of the emotional processes that take place when emotions are evoked, refelt, and developed; the neurobiological processing of emotion parallels experience. Keeping experience central makes it possible to bring religion and neuroscience together in a nonreductive examination of spiritual experience. (shrink)

Iaidō is a Japanese swordsmanship art that teaches the practitioner, iaidokan, a series of sword techniques known as kata. The number, and severity of [sword] techniques increases as the practitioner achieves higher grades. To understand and conduct the [spiritual] core of iaidō, the iaidoka must learn how to be attentive and bodily and mindfully present when carrying out these [sword] techniques. In this respect, mindfulness training could be of great help by enhancing the ability of the iaidokan skills in this (...) regard. Additionally, mindfulness training may be used to teach the practitioner of iaidō how to develop a being-mode. This article discusses, from both an outside-in perspective, as academic researcher and an inside-out perspective as a mindfulness and iaidō practitioner, the meaning of iaidō in terms of attention, [mindfulness] meditation and a being-mode. This discussion may prepare the way for a new and inspiring understanding of Asian spiritual practices in a Western guise. (shrink)

Thinking Through the Body: Essays in Somaesthetics (TTB) is a collection of essays developing further the project of somaesthetics that the author has defended in other writings. Most of the essays have been published elsewhere and revised for this presentation. There are two objectives pursued throughout the essays. One is that of delineating the nature of somaesthetics so that its scope becomes clearer, and the other is that of defending the discipline against its critics.What is somaesthetics? Somaesthetics is offered as (...) a branch of aesthetics whose interdisciplinary nature attempts to reshape primarily aesthetics and philosophy, while it has application in a variety of educational, artistic, technological, etc., contexts. Its primary target is the neglect of the body’s importance in aesthetics and in philosophy in general. According to this view, aesthetics has ignored the body’s aesthetic significance for the sake of other projects such as the definition of art. In opposition to t .. (shrink)

Chakras are a basic concept of yoga but typically are ignored by scientific research on yoga, probably because descriptions of chakras can appear like a fanciful mythology. Chakras are commonly considered to be centers of concentrated metaphysical energy. Although clear physiological effects exist for yoga practices, no explanation of how chakras influence physiological function has been broadly accepted either in the scientific community or among yoga scholars. This problem is exacerbated by the fact that yoga is based on subjective experience, (...) and practitioners often shun objective descriptions. This essay builds on earlier work hypothesizing that intercellular gap junction connections provide a physiological mechanism underlying subtle energy systems described in yoga as well as other disciplines such as acupuncture. Three physical aspects of chakras are distinguished that are integrated through gap junction mechanisms and are proposed to have arisen during embryological development. Furthermore, electrical conductance associated with a high concentration of gap junctions could generate phenomena that, when subjectively experienced, have the radiant qualities attributed to chakras. This theory provides a scientific rationale for previously unexplained details of chakra theory and offers a new orientation to conceptualizing and studying such subjective phenomena. (shrink)

This paper discusses the possible inspirations that might be derived from the viewpoints of Eastern Philosophy in contemporary studies of consciousness. First of all, two notions of consciousness are introduced, one of which can be explained by science. The other however cannot, and as such is also called the ?Hard Problem?. Secondly, the special features shared by morality and the ?Hard Problem of Consciousness? are discussed. Thirdly, I discuss the conventional routes Oriental philosophy takes toward an exploration of the human (...) mind, and consequently point out that Oriental philosophy views consciousness as the fundamental feature of moral beings. One of the reasons that human beings can pursue meaningful life is because of the necessary existence of conscious experience. It is our conscious experience that makes a life of value possible. Therefore, in Oriental philosophy matters of consciousness revolve around aspects of morality and spirituality, and the training of the abilities of consciousness is emphasized over knowledge. Finally, this paper concludes with a comparison of the different approaches Oriental philosophy and current Western academics take in their study of consciousness. Hopefully, one day consciousness can be fully explored from more diverse viewpoints to gain a more comprehensive understanding and so further the happiness of humanity. (shrink)

I draw upon the conceptual resources of the extended mind thesis to analyze empathy and interpersonal understanding. Against the dominant mentalistic paradigm, I argue that empathy is fundamentally an extended bodily activity and that much of our social understanding happens outside of the head. First, I look at how the two dominant models of interpersonal understanding, theory theory and simulation theory, portray the cognitive link between folk psychology and empathy. Next, I challenge their internalist orthodoxy and offer an alternative "extended" (...) characterization of empathy. In support of this characterization, I analyze some narratives of individuals with Moebius syndrome, a kind of expressive deficit resulting from bilateral facial paralysis. I conclude by discussing how a Zen Buddhist ethics of responsiveness is helpful for articulating the practical significance of an extended, body-based account of empathy. (shrink)

There exists a widely accepted opinion in Chan/Zen 禪 studies that Chan enlightenment is a mysterium ineffabile, impenetrable by human intellect. Reviewing the debate between Hu Shi 胡適 and D. T. Suzuki over Chan enlightenment and accounts of testimony by Chan masters and practitioners in history, this essay argues that Chan enlightenment can be understood rationally and intellectually. By analyzing the time-honored Chan practices that have led to enlightenment, it seeks to understand the mystery as an extraordinary mental condition in (...) which an enlightened person temporarily blocks thinking in terms of language, consciousness, and intellect, and experiences a momentary “erasing” of what has been impressed on the psyche since birth. (shrink)

Zen students described their experiences when working with koans, and a phenomenological method was used to identify the structure of those experiences. Zen koans are statements or stories developed in China and Japan by Zen masters in order to help students transform their conscious awareness of the world. Eight participants including 3 females and 5 males from Southern California with 1 to 30 years of experience in Zen answered open-ended questions about koan practice in one tape-recorded session for each participant. (...) Refl ection yielded the following thematic clusters: (a) motivation, (b) approaches to working with koans, (c) experiences while working with koans, (d) experiences of insight into koans, (e) working with a teacher, and (f ) transformation. Participants described positive transformations including better control of emotions and concentration, better awareness of prejudices and biases with the ability to suppress those types of habitual associations, and a new relation to and acceptance of spiritual questions and doubts. (shrink)

Cognitive science and hathayoga both make emphatic claims about the relationship between the body and the mind. To examine this complementary relationship I draw upon the five main approaches currently being used by cognitive science and then consider their implications within the context of three specific points of contact with hathayoga theory: the rejection of dualism, the nature of consciousness, and the role of the nervous and circulatory systems in religious experience. This type of comparative analysis can provide additional information (...) about the nature of consciousness and the potential practices that heighten our awareness or knowledge of it. Consequently, cognitive science offers a new and provocative way to dialogue with Indian yoga traditions in terms of the methods and theories of modernity. (shrink)

I first attempt a taxonomy of meditation in traditional Indian Buddhism. Based on the main psychological or somatic function at which the meditative effort is directed, the following classes can be distinguished: (1) emotion-centered meditation (coinciding with the traditional samatha approach); (2) consciousness-centered meditation (with two subclasses: consciousness reduction/elimination and ideation obliteration); (3) reflection-centered meditation (with two subtypes: morality-directed reflection and reality-directed observation, the latter corresponding to the vipassanā method); (4) visualization-centered meditation; and (5) physiology-centered meditation. In the second part (...) of the essay I tackle the problem of the epistemic validity and happiness-engendering value of Buddhist meditation. In my highly conjectural view, the claim that meditation represents an infallible tool for realizing the (Supreme) Truth as well as a universally valid method for attaining the highest forms of happiness is largely based on the crēdō effect, that is, a placebolike process. I do not deny that meditation may have some positive effects on mental and physical health or that its practice may bring changes to the mind. Meditation may be a valuable alternative approach in life and clinical treatment, but it is far from being a must or a panacea. (shrink)

Many spiritual traditions employ certain mental techniques (meditation) which consist in inhibiting mental activity whilst nonetheless remaining fully conscious, which is supposed to lead to a realisation of one’s own true nature prior to habitual self-substantialisation. In this paper I propose that this practice can be understood as a special means of becoming aware of consciousness itself as such. To explain this claim I conduct some phenomenologically oriented considerations about the nature of consciousness qua presence and the problem of self-presence (...) of this presence. (shrink)

We spend our lives protecting an elusive self - but does the self actually exist? Drawing on literature from Western philosophy, neuroscience and Buddhism (interpreted), the author argues that there is no self. The self - as unified owner and thinker of thoughts - is an illusion created by two tiers. A tier of naturally unified consciousness (notably absent in standard bundle-theory accounts) merges with a tier of desire-driven thoughts and emotions to yield the impression of a self. So while (...) the self, if real, would think up the thoughts, the thoughts, in reality, think up the self. (shrink)

Atoms, molecules, organisms distinguish layers of reality because of the causal links that govern their behavior, both horizontally (atom-atom, molecule-molecule, organism-organism) and vertically (atom-molecule-organism). This is the first intuition of the theory of levels. Even if the further development of the theory will require imposing a number of qualifications to this initial intuition, the idea of a series of entities organized on different levels of complexity will prove correct. Living systems as well as social systems and the human mind present (...) features remarkably different from those characterizing non-living, simple physical and chemical systems. We propose that super-complexity requires at least four different categorical frameworks, provided by the theories of levels of reality, chronotopoids, (generalized) interactions, and anticipation. (shrink)

_sciousness called ‘neurophenomenology’ (Varela 1996) and illustrates it with a_ _recent pilot study (Lutz et al., 2002). At a theoretical level, neurophenomenology_ _pursues an embodied and large-scale dynamical approach to the_ _neurophysiology of consciousness (Varela 1995; Thompson and Varela 2001;_ _Varela and Thompson 2003). At a methodological level, the neurophenomeno-_ _logical strategy is to make rigorous and extensive use of first-person data about_ _subjective experience as a heuristic to describe and quantify the large-scale_ _neurodynamics of consciousness (Lutz 2002). The paper (...) foocuses on_ _neurophenomenology in relation to three challenging methodological issues_ _about incorporating first-person data into cognitive neuroscience: (i) first-person_ _reports can be biased or inaccurate; (ii) the process of generating first-person_ _reports about an experience can modify that experience; and (iii) there is an ‘ex-_ _planatory gap’ in our understanding of how to relate first-person, phenomeno-_ _logical data to third-person, biobehavioural data._. (shrink)

The question “What is the nature of experience?” is of perennial philosophical concern. It deals not only with the nature of experience qua experience, but additionally with related questions about the experiencing subject and that which is experienced. In other words, to speak of the philosophical problem of experience, one must also address questions about mind, world, and the various relations that link them together. Both William James and Kitarō Nishida were deeply concerned with these issues. Their shared notion of (...) “pure experience” is the conceptual cornerstone of their attempt to deal with the philosophical problem of experience. This dissertation is an analysis of “pure experience” and its relevance to several issues in contemporary hilosophy of mind. Drawing upon James’s and Nishida’s “pure experience”, I argue both for a sensorimotor-based, “extended” conception of consciousness and a bodily skills-based account of moral psychology. (shrink)

• An adequate conceptual framework is still needed to account for phenomena that (i) have a first-person, subjective-experiential or phenomenal character; (ii) are (usually) reportable and describable (in humans); and (iii) are neurobiologically realized.2 • The conscious subject plays an unavoidable epistemological role in characterizing the explanadum of consciousness through first-person descriptive reports. The experimentalist is then able to link first-person data and third-person data. Yet the generation of first-person data raises difficult epistemological issues about the relation of second-order awareness (...) or meta-awareness to first-order experience (e.g. (shrink)

To figure out whether the main empirical question “Is our brain hardwired to believe in and produce God, or is our brain hardwired to perceive and experience God?” is answered, this paper presents systematic critical review of the positions, arguments and controversies of each side of the neuroscientific-theological debate and puts forward an integral view where the human is seen as a psycho-somatic entity consisting of the multiple levels and dimensions of human existence (physical, biological, psychological, and spiritual reality), allowing (...) consciousness/mind/spirit and brain/body/matter to be seen as different sides of the same phenomenon, neither reducible to each other. The emergence of a form of causation distinctive from physics where mental/conscious agency (a) is neither identical with nor reducible to brain processes and (b) does exert “downward” causal influence on brain plasticity and the various levels of brain functioning is discussed. This manuscript also discusses the role of cognitive processes in religious experience and outlines what can neuroscience offer for study of religious experience and what is the significance of this study for neuroscience, clinicians, theology and philosophy. A methodological shift from “explanation” to “description” of religious experience is suggested. This paper contributes to the ongoing discussion between theologians, cognitive psychologists and neuroscientists. (shrink)

Rafael Malach is currently a professor in the department of Neurobiology at the Weizmann Institute in Israel. His current research is aimed at understanding how the neuronal circuitry in the human brain translates a stream of sensory stimuli into meaningful perception. Rafael Malach received his PhD in physiological optics from UC Berkeley and did his post-doctorate research at MIT. Originally doing research on the organization of neuronal connections in the primate brain, his focus has recently shifted to the study of (...) the human cerebral cortex using fMRI. Professor Malach has begun this research at Massachusetts General Hospital, exploring a new object-related region called the lateral occipital complex. Since then he expanded this research, studying the human visual cortex using a variety of methods, including adaptation paradigms, backward masking, and more recently naturalistic stimuli--all aimed at deciphering the intriguing link between perceptual experience and brain activity. (shrink)

in Cambridge Handbook of Consciousness edited by Zelazo P., Moscovitch M. and Thompson E. (2007).

The research on the truth of religious faith and how it is formed is one of the topics that have drawn the attention of thinkers for a long time. In recent decades, this topic has received a special interest by scientism philosophers. Some of these philosophers, who presumed that man was nothing but a materialist being –along with his characteristics, such as faith and awareness– have tried to find natural explanations of religious faith. In this paper, I will explain this (...) from two dimensions: a neurobiological explanation and a socio-psychological explanation. I will then analyse and criticise these explanations. I have argued that they are not compatible with scientific standards. Finally, I give a religious-oriented explanation of the reality of faith and how it is formed. In this explanation, faith is classified into true faith and false faith, whether or not the thing believed in is real. It is emphasised on that any kind of explanation of truth and how faith is formed would be incomplete when this classification is not taken into consideration. (shrink)

Pranayamic breathing, defined as a manipulation of breath movement, has been shown to contribute to a physiologic response characterized by the presence of decreased oxygen consumption, decreased heart rate, and decreased blood pressure, as well as increased theta wave amplitude in EEG recordings, increased parasympathetic activity accompanied by the experience of alertness and reinvigoration. The mechanism of how pranayamic breathing interacts with the nervous system affecting metabolism and autonomic functions remains to be clearly understood. It is our hypothesis that voluntary (...) slow deep breathing functionally resets the autonomic nervous system through stretchinduced inhibitory signals and hyperpolarization currents propagated through both neural and non-neural tissue which synchronizes neural elements in the heart, lungs, limbic system and cortex. During inspiration, stretching of lung tissue produces inhibitory signals by action of slowly adapting stretch receptors (SARs) and hyperpolarization current by action of fibroblasts. Both inhibitory impulses and hyperpolarization current are known to synchronize neural elements leading to the modulation of the nervous system and decreased metabolic activity indicative of the parasympathetic state. In this paper we propose pranayama’s physiologic mechanism through a cellular and systems level perspective,involving both neural and non-neural elements. This theoretical description describes a common physiological mechanism underlying pranayama and elucidate the role of the respiratory and cardiovascular system on modulating the autonomic nervous system. Along with facilitating the design of clinical breathing techniques for the treatment of autonomic nervous system and other disorders, this model will also validate pranayama as a topic requiring more research. (shrink)

Generally speaking, human life is characterized by an array of experiences, which, both in health and disease, can have a spiritual/religious dimension. In the last decades, spirituality/religiosity has attracted a huge body of research and neurotheology or spiritual neuroscience is emerging as a modern multidisciplinary field aimed at understanding religious experiences and practices, as well its impact on well-being, with a focus on mental health, and its potential therapeutic implications in the treatment of neuropsychiatric disorders. For this purpose, neurotheology combines (...) a variety of approaches and theoretical frameworks, deriving influences from theology, divinities and religious studies, philosophy, sociology, cognitive science, neuroscience, psychology, and anthropology. Available scientific evidences seem to suggest that Islam and Sufism can contribute to the achievement of higher consciousness states. (shrink)

The debate on the shamanistic therapeutic practices in the post-global societies and the research activities which are presently on the margin of the orthodoxy of physics and medicine, is a hot issue in medical anthropology and epistemology. The author asserts that the great capacity of the human mind, the capacity to access a wide range of experiences from a number of body and specifically brain sources gives us our potential for experiencing spirit and achieving spirituality. But higher level of consciousness (...) do not arise from our normal everyday routine experience. An intense altered state of consciousness, a powerful state of mind is requested. The experiences transporting one into a transformative space come from a special learning and a discipline that trains and entrains the mind to emerge into higher level of knowing. This realm of knowledge is necessary for the healthful survival of society. (shrink)