Neuronal activity in Meditation

The author, a healthy, left-handed, male medical writer with no epileptic disorder, was 37 years old when he inadvertently triggered an elaborate sequence of phosphene light-visions while he was trying to use his meditation skills to relax enough to fall asleep during early morning hours. He'd previously acquired a substantial sleep deficit, a condition associated with hyperexcitable cortical neurons. A reverse-engineering analysis of the phosphene characteristics—shapes, colors, movements, timing intervals and serial order—suggests new and otherwise unavailable insights about events taking place inside complex structures located deep in the brain which are difficult to monitor using the imaging technologies currently available. The analysis suggests several hypotheses: (1) that the altered state of consciousness called " empty mind " meditation, a state called turiya in Hindu mysticism and dhyana in Buddhist mysticism, is induced by the meditator's activation of synchronous sleep rhythms that would normally be associated with stage 2 and stage 3 non-rapid-eye-movement sleep; (2) that the author's pre-existing condition of sleep deprivation and hyperexcitable cortical neurons triggered a destabilization of sleep rhythm oscillators, generating spike-wave complexes and cortical fast-runs; (3) that the hypersynchrony in thalamocortical circuits drove a slow build-up of rhythmical discharges in the hippocampi which eventually triggered paroxysmal discharges in the left hippocampus; and, (4) that the hippocampal seizure evolved into a bilateral temporolimbic seizure with an ecstatic aura. These images may help neuroscientists design new experiments related to sleep, mental imagery, meditation, dissociation, hypnotic analgesia and psychogenic nonepileptic seizures.

During the observation of an ambiguous figure our perception alternates between mutually exclusive interpretations, although the stimulus itself remains unchanged. The rate of these endogenous reversals has been discussed as reflecting basic aspects of endogenous brain dynamics. Recent evidence indicates that extensive meditation practice evokes long-term functional and anatomic changes in the brain, also affecting the endogenous brain dynamics. As one of several consequences the rate of perceptual reversals during ambiguous figure perception decreases. In the present study we compared EEG-correlates of endogenous reversals of ambiguous figures between meditators and non-meditating controls in order to better understand timing and brain locations of this altered endogenous brain dynamics. A well-established EEG paradigm was used to measure the neural processes underlying endogenous perceptual reversals of ambiguous figures with high temporal precision. We compared reversal-related ERPs between experienced meditators and non-meditating controls. For both groups we found highly similar chains of reversal-related ERPs, starting early in visual areas, therewith replicating previous findings from the literature. Meditators, however, showed an additional frontal ERP signature already 160 ms after stimulus onset (Frontal Negativity). We interpret the additional, meditation-specific ERP results as evidence that extensive meditation practice provides control of frontal brain areas over early sensory processing steps. This may allow meditators to overcome phylogeneti-cally evolved perceptual and attentional processing automatisms.

This dissertation presents both a theoretical understanding of Maharishi Gandharva Veda music and some exploratory research on its integrating effects for the listener.  Five different experiments investigated the hypothesis that Maharishi Gandharva Veda music would increase psychophysiological balance as indicated by improvements in affect, physiology, and behavior. Experiment 1 measured immediate pre-post effects of five live concerts (N= 697), using a self-report Likert rating scale describing balanced and imbalanced affect. Results indicated (1) the concerts significantly balanced affect, (2) females and males exhibited significantly different patterns of balance, and (3) greater pre-post effects occurred with evening performances.  Experiment 2 examined possible confounds of Experiment 1. Results showed no social compliance effects and that unfamiliarity with Maharishi Gandharva Veda music did not counteract its balancing effects.
Experiments 3-4 looked at effects on EEG, heart rate, and pulse in two case studies. In the first case, Maharishi Gandharva Veda music improved psychophysiological balance as indicated by increased global EEG alpha and theta activity and by changes in the subject’s Maharishi Ayur-Vedic pulse. This EEG pattern is similar to that produced in Maharishi’s Transcendental Meditation technique. In the second case frontal beta increased, possibly being associated with bliss during the subject’s deepest experience.
Experiment 5 measured immediate effects of Maharishi Gandharva Veda music on a psychiatric, institutionalized geriatric population. 27 subjects, randomly assigned to two groups, listened to 20 min selections of either Maharishi Gandharva Veda music or Western Baroque music five days a week for eight weeks. Previous investigators have shown that the Western Baroque selections had significant therapeutic effects. Dependent variables were the Brief Psychiatric Rating Scale, Fairview Self-Help Scale, and structured observations. No significant differences were found between groups for the rating scales, indicating Maharishi Gandharva Veda music was at least as therapeutic in value as Western Baroque. Structured observations indicated the Maharishi Gandharva Veda group demonstrated greater improvement in social behavior.
Together, the five experiments suggest Maharishi Gandharva Veda music can be a powerful tool for balancing the individual’s mind, body, and behavior. Further research is needed to confirm these initial findings.

In this paper we will compare Emanuel Swedenborg’s (1688-1772) practice of Internal Breathing to Paramahansa Yogananda’s (1893-1952) Kriya Yoga. We will focus on the esoteric meaning, historical context and scientific foundation beneath the role of breath control in these two systems with a particular emphasis on the influence of neuroscience on the development of these two practices. I will cite the publicly available description of Kriya Yoga printed in Autobiography of a Yogi (1946) and references to Swedenborg that are largely drawn from his essay on ecstatic trance in his work on the Brain.  The author is approaching this study as both a seventh-generation inheritor of the Swedenborgian tradition and a close follower of Guruji Yogananda and therefore this research project is an attempt to explore and celebrate the work of both teachers by illustrating their connections and differences. It is the author’s hope that by drawing parallels between these two geographically and culturally distant yet spiritually proximal masters, we can employ the vast history of contemplative traditions to enrich the ancient art and science of internal breathing for the wellbeing of the modern mind. The Swedenborgian process of spiritual growth is one which moves from a paradigm of possession to one of love, and that is a hermeneutic which is necessary for the delicate work ahead of us, therefore, it is not the goal of this study to assign possession or historical origin to these systems in the state of complexity where they reach us today, instead, let us place these Sacred Systems of Interoception into the possession of that universal religion which follows the primordial scriptures of the Embodied Absolute.

Internal breathing is one of the most esoteric and mysterious aspects of Emanuel
Swedenborg’s life story. This energetic breathwork was a constant practice for him which,
throughout his life, became an ever-deepening and broadening gateway into internal realms of
spiritual reality. He would often lapse into extended breathless trances, flirting with the rough edges
of mortality and bringing back the vast psychedelic landscapes of the world beyond death.2

Swedenborg recorded detailed accounts of how this practice affected his psyche in his spiritual diary,
providing a kind of guidebook to the subtle interior realms which define the living currents of the
animate domain. He believed that the most ancient people had this different sort of respiration,
afforded by the absence of speech “internal breathing” allowed them to have an intense awareness
of internal influx and profound intimacy with those who had passed on to the next life.

The holofield theory of Ervin László correlates well with an essential concept of the Pribram-Bohm holoflux theory of consciousness, specifically in the postulated existence of two domains or dimensions of reality, an “A-dimension” equivalent to Bohm’s implicate order or Pribram’s frequency flux domain, and an “M-dimension,” equivalent to Bohm’s explicate, space–time material domain.
In agreement with John Archibald Wheeler, who held that information is even more fundamental to the universe than energy, László describes an “information field,” which he also calls the “A-field,” lying outside of space–time and yet interacting dynamically with material manifesting in space and time.

CHI ACTIVATION IS AN EVOLVING AND GETTING BETTER:::
https://www.academia.edu/41340861/A_MECHANISM_FOR_BREAKING_OUT_OF_THE_MATRIX_SCRIPT
HEAL THYSELF VIA ADVANCED ACTIVE MEDITATION - ACTIVATE & CLEAN THE PINEAL
TECHNOLOGY ADVANCES – HERE WE HAVE COMBINED A NUMBER OF KNOWN TECHNIQUES – DO THEM AND THEY WORK.  MANIPULATING YOUR OWN CHI.  AND LIKE THE BUBBLE, IT’S A NO BRAINER, YOU CAN DO IT ANYWHERE, EVEN IN THE MIDDLE OF A FIREWORKS PARTY, WHICH I DID.

MANKIND’S MOST IMPORTANT TECHNOLOGY!! --→
SKIP DIRECTLY TO MIND OVER MATTER. 
BECOME THE GOD THAT YOU ARE!!!

EUPHORIA, TELEPATHIC MOMENTS, HOMAGE BY NATURE, WEATHER CONTROL AND ALCHEMY / MANIFESTATION ARE NORMAL NOW AND WE'VE ONLY JUST BEGUN.

This is a psycholinguistic dissertation that explores if the acquisition of vocabulary can be promoted during middle school (12-15 year olds) through a form of meditation known as imaginary journeys. Its aim is to find a creative way to learn a foreign language by closely linking the mental processes associated with learning a native language. To do so, the imaginary journeys required a connection between the target vocabulary and one’s personal associations and memories. The theoretical part of the dissertation elaborates on language acquisition and native- and foreign-language learning studies. The ways in which one’s memory functions, as well as meditation and cognition, are also explored. This dissertation shows that imaginary journeys contribute to the acquisition of vocabulary and to interesting working conditions in the classroom.

Timeless awareness is the essence of Dzogchen. Time experienced within timeless awareness is also an expression of the essence of Dzogchen. Dzogchen is an ancient form of Tibetan mystic humanism. Dzogchen makes the essential distinction between mind and awareness. A person can be located in mind alone and locked in time. As a person shifts from being located in mind alone (mindfulness) and goes beyond mind alone (mindfulness), one becomes aware of their own awareness. As we focus our awareness on our own innermost awareness, vast dimensions of awareness begin to open and self-reveal its nature to us. Awareness is a multidimensional experience and this awareness is infinite in its horizons. The innate qualities of awareness are spaciousness or openness or emptiness. Another quality of our awareness is luminous radiance and still another is awareness as energy. Awareness is alive and is both vast stillness and unceasing movement. The Union of Mind and Awareness When a person is able to experience the union of their mind and their awareness, then the person has a simultaneous experience of being in time and in timeless awareness. The mind is the place of thinking, feeling, sensation, memory and imagination and the mind is the mode of knowing singularity and difference in the world. This is the realm of ordinary knowingness and this is the realm of duality. Our mind is the realm of time. This time bound knowing is the knowing of you and I, us and them, this or that in time and place.

RESUMEN
El presente artículo se propone dar cuenta del elusivo fenómeno de la conciencia desde la original perspectiva de la neurofenomenología de Francisco Varela, quien a partir de nociones tales como neuroplasticidad, enacción y emergencia, explica, cómo ocurren los procesos cerebrales que fundan la conciencia y la “unidad” de la vivencia. Describiendo como la conciencia aparece en el vivir encarnado: en la regulación con el cuerpo entero; en sus relaciones sensorio-motoras con el mundo y en una red ínter-subjetiva de acciones y de lenguaje.
Dr. Adolfo Vásquez Rocca
Keywords:  Neurociencias, ciencias cognitivas, ética, yo, cuerpo, neuroplasticidad, enacción, acciones corporeizadas,  biología cultural,  saber-cómo.
Neuroscience, cognitive science, ethics, self, body, neuroplasticity, enaction, actions embodied experiences, cultural biology,  know-how.
-Francisco Varela: neurophenomenology, enactive approach to cognition, minds without me and the elusive phenomenon of consciousness.
DR. ADOLFO VÁSQUEZ ROCCA

Gustav Fechner, the German experimental psychologist, coined the term psychophysics in 1860, publishing the first mathematical equation to model human consciousness.  Fechner assumed that any future approaches to consciousness would include mathematical and physical underpinnings. In 1995, the cognitive scientist and philosopher David Chalmers coined the phrase "the hard problem" as being that of connecting consciousness with some physical substrate.  According to Chalmers, "The really hard problem of consciousness is the problem of experience. Most existing theories of consciousness either deny the phenomenon, explain something else, or elevate the problem to an eternal mystery."  As Chalmers points out, unfortunately, the modern scientific community has not yet produced a model of consciousness supported by mathematics and physics, thus no progress in Fecher's "psychophysics." 
However there is growing interest among the scientific community in string theory, the only branch of mathematical geometry that has successfully explained recent discoveries in high energy particle physics. The mathematical proof of string theory requires the existence of a ten dimensional universe.  But in trying to map consciousness, science continues to limit its data search within time and the three spatial dimensions, ignoring six of string theory's ten dimensions  Perhaps because mainstream science tacitly limits itself to four of the ten dimensions, progress has come to a dead end. Accordingly, the most widely accepted theory among neurophysiologists is that consciousness is somehow a "byproduct" of the electrical sparking of neurons, an accidental epiphenomenon of the activities of nerve-filled wet meat.
This paper considers data beyond the four dimensional constraints of the scientific establishment. It is my contention that many recorded accounts of philosophers, mystics, and shamans can and should be considered as data. My thesis is that these accounts express experience and observation within one or more of the additional dimensions predicted by string theory. Any advance in understanding consciousness must take into account not only the language and domains of mathematics, particle physics, and neurobiology, but also the experiential domains of philosophers and mystics. It is in regarding data from these multiple domains of inquiry that a new model of consciousness will emerge. In this paper I hypothesize a psychophysics of consciousness, woven of strands from mathematics, mysticism, and physics, as well as contemplative participatory practice, to address and solve "the hard problem."

Once the positivistic/escapist interpretation that human consciousness is epiphenomenal, i.e., accidental, is dismissed there are two possible approaches to the scientific study of consciousness. Bottom-up consciousness, from the individual organism or being to the universe, and Consciousness from the top-down, from the universe to the individual. These two approaches mark the outer boundaries of the present scientific search for a theoretical model of consciousness, even though Consciousness goes beyond science and moves into the realm of metaphysics. In any case, everything in between these two approaches is seriously muddled and clouded with speculations and metatheories that cannot be possible, which is common to the period preceding a scientific revolution. Some of those speculations and metatheories sound rather esoteric and even spiritual, which allows them to appeal to many people, but they would normally be considered non-scientific by definition if they were expressed for anything other than consciousness, which in itself presents a total mystery to science and the scientists who are willing to attempt to explain consciousness. On the other hand, what little concrete information science has at its disposal about consciousness does seem to match ideas in eastern mystical thought and in some cases earlier western ideas in Natural Philosophy that have been rejected by science, which further muddles the scientific quest for understanding consciousness. These ideas and concepts fit the qualitative aspects of mind that science normally associates with consciousness even better as well as the direct characteristics of consciousness, at least to the extent that such characteristics are known. Science needs to find a balance between them so it can maximize the effect of the next scientific revolution as well as the corresponding evolutionary leap in consciousness that is coming, but physics must simultaneously develop a working unified field theory to better define the universe in which consciousness of any kind, shape or form can and has developed.

Este es un libro revelador, una herramienta para que las personas despierten a una nueva realidad que ha permanecido oculta en favor de los intereses de unos pocos.
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It is proposed that consciousness manifests as modulated radiant electromagnetic energy resonating in and between two regions, an explicate space-time order and a nondual implicate order. In such a model, the range of human consciousness is a function of the bandwidth of mind in the frequency domain. The hypothesis emerges from an integration of two paradigms: (1) the holonomic mind/brain theory of Karl Pribram, and (2) the ontological interpretation of quantum theory by David Bohm. The composite model, known as the Pribram-Bohm holoflux hypothesis, addresses observed phenomena of non-locality, both spatially and temporally. Holoflux is a term suggested by Karl Pribram to describe David Bohm's " holomovement " of information-energy cycling between an outer explicate order and an interior implicate order. Bohm came to the conclusion that consciousness will eventually be found to be primary within the actuality of the implicate order. Pribram's decades of laboratory data convinced him that memory storage and retrieval follows a holographic Fourier process of transformation between frequency and time domains (i.e., simultaneous resonance between frequency spectra observed within the implicate and explicate orders). This Pribram–Bohm composite holoflux theory is found to be congruent with established principles of radio communication engineering. In Bohm's explicate space-time domain, the holoflux spectra manifest as electromagnetic shells of information, or isospheres. Each isosphere has a unique tunable wavelength equal to its diameter, and each isosphere is separated by one Planck length. Information imprinted on the holosphere resonates with nonlocal holoflux within the implicate order, which is outside of space-time, at the bottom of space beginning below 10-35 m. Extending the panpsychist paradigm that consciousness is inherent in the structure of the universe, the holoflux theory describes a single dynamic nondual but tunable energy, cycling mathematically, lens-like, in a process of transformation between two domains, the explicate order and the implicate order.

ABSTRACT:
Primary indicators reveal that the educational system in the United States is failing in its mission. Academic performance in the U.S. has fallen from second place in the world in the 1950’s to seventeenth place in 2012. (Huffington, 2013.)  The attrition rate of new teachers within the first five years is nearly fifty percent and growing, resulting in an acute shortage of experienced educators. (Ingersoll, 2012.)  School violence, some of it catastrophic, has become a familiar occurrence. (CDC Youth Violence Protection.)  Student dropout rates are in excess of thirty percent in low income communities. Cheating scandals have upended entire school districts, (Severson, 2011.)  Public and private schools are closing, forcing students to relocate to unfamiliar areas. (Keen, 2013.)   
The breakdown in the American educational system can be attributed to a variety of issues--sociological, economic, and even health-related.  Unfortunately, the introduction of standardized rubrics and nation-wide initiatives ("No Child Left Behind" and "Race to the Top"), have not addressed root causes. Thus, they often serve to exacerbate the problems they seek to remedy. Understandably, many administrators, teachers, parents, as well as students, feel disempowered to meaningfully reform their individual and collective lives. 
Is there any good news? In fact, yes. The clues lie in our history and in ourselves. 
The word education derives from the term educe: "to lead or draw forth; bring out, or develop from a latent (hidden) condition." (Oxford Dictionary of Etymology.)  To "educe" creativity and learning is to empower students to participate in the educational process.
For over two thousand years, great teachers changed the world because they educed greatness from their students:  Jesus said, “Verily, verily, I say unto you, He that believes in me, the works that I do shall he do also; and greater works than these shall he do.” (John 14:12.); Socrates attempted to reduce cognitive ‘clutter’ through a method of reflection (dialogical and dialectical); Descartes endeavored to suspend all of his school learning by silencing its subliminal voice; Kant jettisoned the contaminated uses of pure reason; In John Dewey's 20th century Pragmatic attempt to reform education, he rejected the common notion that the knowledge relation is "ubiquitous" (in his Essays in Experimental Logic) . Moreover, Dewey recognized that students thrive in an environment in which they have the opportunity to engage authentically and creatively--that is, experimentally--with the subject matter. “Were all instructors to realize that the quality of mental process, not the production of correct answers, is the measure of educative growth, something hardly less than a revolution in teaching would be worked.” (Dewey, 2008.) 
In every case the traditional teacher-student hierarchy dissolves into a condition of dynamic interactivity that generates a wholly different environment. Learning is educed. 
But how do we access the unique capacities of any individual human being, whether a student, teacher or parent? How do we help students activate their own thinking processes? How do we release innate intelligences rather than merely impose information from without?  The answer is simple, and yet commonly overlooked: silence.
                                                      ****************
 

Qu'est-ce que la méditation ? C'est suspendre son adhésion au monde (épochè), ramener l'attention au corps, observer ce qui se produit à chaque instant. Comme en physique quantique, il s'agit d'une observation paradoxale, sans coupure entre l'observé et l'observeur, ce qui ouvre à une forme de connaissance non duelle et non conceptuelle. La résorption de la conscience dans cet état de présence apaisée et non duelle renvoie à un retour à l'état fondamental en physique quantique. Cet état s'obtient par un phénomène d'intrication entre corps et esprit, grâce au lien entre concentration et observation. A l'inverse, les sauts que la conscience du méditant peut parfois connaître, en re-basculant dans des états agités, ou en accédant à des états de conscience modifiés, peuvent se comprendre comme un phénomène de décohérence. La discussion de ce nouveau modèle d'intrication montre les apports de trois disciplines pour l'expliquer : les neurosciences mettent en évidence les zones cérébrales concernées par la méditation. La phénoménologie énactive permet d'intégrer le vécu du méditant et des états de conscience. La physique quantique apporte un troisième éclairage complémentaire et nouveau pour comprendre le type de mécanisme et de processus qui intervient dans les modifications de la conscience pendant la méditation. L'apport de cette physique quantique ouvre toutefois de nombreuses questions à résoudre dans le futur, sous la forme de trois pistes de recherche : on peut penser que la méditation représente ainsi une voie d'accès privilégiée vers la dimension quantique sous-jacente du monde et de la conscience ; ou que cette dimension quantique représente un éclairage opérationnel et non confessionnel utile au méditant, qui invite finalement à revenir au seul monde de l'apparaitre ; ou enfin qu'elle indique de manière fractaquantique l'existence d'un même type de mesure à de multiples échelles de l'univers.

The higher frequency of energy in our atmosphere is referred to as cosmic energy. It appears as a lovely stream of light. The same way that the energy generated by the sun or the moon has an impact on our daily life, cosmic energy has an impact on humans. We can direct this energy to travel through us or send it out into whatever we want with the intention of having a beneficial effect on that object.

Today is the feast of the Immaculate Conception. When you read a story as a tantric text, it contains layers of meaning. For me the story of the Immaculate Conception is a metaphor of Gnostic traditions focused on the luminous light, the natural light being born or carried within all human beings. A metaphor for the divinity within that is brought forth into the world, the manifestation of divinity as flesh, as nirmanakaya, and as sambhogakaya. In the story, Mary and the angel illuminate and reveal the knowledge of flesh as enlightened form.

Review Essay on MEDITATION, BUDDHISM, AND SCIENCE
Edited by David L. McMahan and Erik Braun
New York: Oxford University Press, 2017
and
RELIGION AND SCIENCE IN THE MIRROR OF BUDDHISM
By Francisca Cho and Richard K. Squier
New York: Routledge, 2016.

In the Vinayapitaka of both Southern Buddhism and Northern Buddhism, there are ten kinds of benefit for the establishment of Vinaya by the Buddha. For example, in Dharmaguptaka Vinaya, it says: "1. To manage and assemble the Sangha; 2. To enjoy the Sangha; 3. To comfort the Sangha; 4. To make the unbelieved to arouse the faith; 5. To increase the faith for those having believed; 6. To regulate those hard to subdue; 7. To ease those with shame; 8. To eradicate taints at present; 9. To eradicate taints in the future; 10. To sustain right dharma for permanent abiding". Among these, some are beneficial to the entire Buddhism, such as the first, the second and the third to make the Sangha harmonious and comfortable; the sixth and the seventh are to make the Sangha in purity; the fourth and the fifth is to make Buddhists arouse and increase faith; the tenth is to make right dharma permanently abiding. In addition, the eighth and the ninth are beneficial to individuals' cultivation, which is the subject of this paper, especially the problems about how precepts improve the cultivation of meditation. The main sources are from the Śrāvakabhūmi in Yogācārabhūmiśāstra. Firstly, in Śrāvakabhūmi, the preparing conditions for cultivating meditation are called accumulation assets for meditation (Samādhi-saṃbhāra), the content of which includes sīla samvara(protection of precepts), root samvara(protection of six organs), knowing eating amount, making yoga at the first and the third parts of night for enlightenment, right awareness and even decoration by virtues, etc. Compared with thirteen kinds of accumulation assets for non-desire (vairāgya-saṃbhāra) in Śrāvakabhūmi, it could be known that these assets for meditation are in conformity with assets for non-desire in terms of sīla samvara, organ samvara, Sangha decoration, etc. In assets for meditation, from sīla samvara to abide in right awareness, they are also in conformity with some items in fourteen kinds of conditions for nirvana (parinrvāṇa-pratyaya) in Śrāvakabhūmi, such as sīla samvara, organ samvara, knowing eating amount, making yoga at night for enlightenment, abiding in right awareness, etc. If

This book is about awakening the heart. If you have ever wondered how to awaken your genuine compassionate heart, this book will serve as
a guide.

In our era, when so many people are seeking help to relate to their own feelings of woundedness and at the same time wanting to help relieve the suffering they see around them, the ancient teachings presented here are especially encouraging and to the point. When we find that we are closing down to ourselves and to others, here is instruction on how to open. When we find that we are holding back, here is instruction on how to give. That which is unwanted and rejected in ourselves and in others can be seen and felt with honesty and compassion. This is teaching on how to be there for others without withdrawing.

Meditation is the practice in which an individual induces a mode of consciousness or directs the mind, either to realize a certain benefit of for the mind to simply acknowledge its content without becoming identified with that content, or as an end in itself. It is a means of transforming the mind. By engaging with a particular meditation practice an individual will learn the patterns and habits of their mind, and the practice offers a means to cultivate new, more positive ways of being. With regular work and patience these nourishing, focused states of mind can deepen into deeply peaceful and energized states of mind. Such experiences can have a transformative effect and can lead to a new understanding of life

The ‘Toward a Science of Consciousness’ conference – which has now become ‘The Science of Consciousness’ conference – recently (June 5-10, 2017) took place instead at the receptive venue of the Hyatt Regency in La Jolla, California. It was well-planned and organized, which is extraordinary considering that it had to be organized all over again within a month or two when the original Shanghai location was cancelled. Things ran smoothly at La Jolla and it was well attended for an odd-year, non-Tucson setting. The Director of the Center for Consciousness Studies, Dr. Stuart Hameroff, and his able Assistant Director and logistics manager, Abi Behar Montefiore, deserve full credit for carrying off this last minute transfer, as do many others who worked in supporting capacities.

WHAT PHILOSOPHY CAN SERVE AS A BRIDGE
BETWEEN SCIENCE AND BUDDHISM?
THE RUSSIAN APPROACH
Summary
The present paper considers an intercultural philosophy as a possibility to bridge the gap between Buddhism and modern science. The bridge metaphor, which was common in many Buddhist texts, now becomes popular in the currently emerging philosophical language peculiar to our era of globalization and new possibilities of multicultural education. The author insists upon the fact that today to create both the identity of a person and identity of a group or even identity of a whole society means to be involved at large into different cultural experiences. The latter implies neither hierarchical relationship
between them nor mutual exclusion but a genuine complementariness instead.
The paper treats a number of such intercultural projects offered in the works
of three eminent Russian Buddhist scholars: Theodor Stcherbatskoy (1866­
1942), Otton Rosenberg (1888-1919), and Alexander Piatigorsky (1929-2009).
In recent years Western neuroscientists and their Russian colleagues demonstrate
a great interest in the study of Indian yoga techniques and Buddhist meditation with the methods of modern science. These studies accumulated some undeniable evidence that meditation and mindfulness training affect certain areas of the brain. Any study of meditative practices, the author believes, will be inefficient until Buddhist and Indian theories of consciousness have been taken into serious consideration. Their integration into the structure of modern scientific knowledge in the West is significantly promoted
by the cooperation between neuroscientists with philosophers-buddhologists (J. Dunn, G. Dreyfus, geshe Thupten Jinpa, E. Thompson, M. Bitbol, J. Garfield and many others). The concepts of Russian philosophers-buddhologists, analyzed in this paper, can also contribute to the development of modern scientific research strategies regarding consciousness.
Keywords: intercultural philosophy, science, Buddhism, Buddhist philosophy,
other cultural experience, perennial philosophy, dialogue of cultures, Stcherbatskoy, Rozenberg, Piatigorsky.
Lysenko, Victoria - D.Sa in Philosophy, Main Research Fellow, Head
of the Department of Eastern Philosophies Studies, Institute of Philosophy,
Russian Academy of Sciences, Moscow, Russia.
[email protected]
Citation: LYSENKO V.G. (2018) What Philosophy Can Serve as a Bridge
Between Science and Buddhism? The Russian Approach. In: Philosophical
Sciences. 2018. Vol. 3, pp. 81-98.

We study the meditative states of human beings from the conceptual framework provided by the fractaquantum hypothesis : analogously to an atom, Man can from his “quiet” base state explores various states of higher energy as loving or mystical state. We then look what energy states are explored during meditation: is it the “hyperfine” structure of his base state? is there a love ecstatic state? a very high energy structure mystical state? On one hand we illustrate these hypothesis from the experience of a large part of mystical traditions such as Hinduism or Buddhism and on another hand from contemporary cognitive sciences. In addition, quantum mechanics indicates that any interaction between energy levels is mediated by a boson of exchange. So we aim to identify the nature of this boson linking the various human being energy levels.

Surfism is a philosophy that views consciousness in terms that correspond to surfing. Portrayed metaphorically as a breaking wave, the mind is formed by the confluence of spatial and temporal relations.

Consciousness has been depicted metaphorically as ‘light’ since ancient times. The metaphor of light leads to abstraction, which is useful in the service of rational thought, but costly to the individual, when he makes the mistake of ‘seeing’ himself as a spatial entity, separated from the world.

The alternative I propose is drawn from phenomenology, which deviates from traditional western philosophy by examining personal experience. I suggest that motion is a better metaphor, because it is based on the mind’s intimate connection with the body.

In essence, the problem with using ‘light’ as a metaphor for consciousness is that light illuminates space, which implies that space is perceived before motion. However, optic flow engages motion in order to reveal space: so motion comes first. It has ontological priority over space.

The Cascade Wildlife Monitoring Project uses trained volunteers to monitor the location and movement of wildlife, through snow tracking surveys, in the vicinity of proposed wildlife crossing structures along Interstate-90 in the Washington Cascades between Snoqualmie Pass and Easton. The first field season was successful in meeting multiple objectives: collecting an initial data set on existing wildlife along the interstate; training and utilizing approximately 50 volunteers to carry out a rigorous data collection protocol; and creating a structure for ongoing citizen monitoring of wildlife over time before and after highway construction activities. Nearly all expected common mammal species predicted in the study area were detected, while no rare, threatened, or endangered species were noted. Recommendations for next season include: expanding tracking surveys to non-snow seasons, making minor adjustments to field protocols, adding of a control transect, and minor adjustments to volunteer coordination and training.

In recent years, a surge of interest came up with studies in terms of the influence of different types of meditation on the brain and body. Lacking the basic understanding as to why ancient cultures conceived this practice primarily in its various facets, most of these studies mainly focus on delineating the underlying mechanisms of influence in terms of wellbeing and the cognitive enhancement. Thus, they not only involve various definitional and taxonomical issues, but also methodological issues. In this concern, here, we share a new perspective and also emphasize on few issues which are fundamental to meditation research that should be addressed in future studies.

Our failure in devising effective clinical measures for different sleep disorders results from the fact that we don't really understand the role and functioning of sleep in maintaining the body to its extent. Within this context, we share a possible connection between meditation and sleep and discuss how the study of one may help in understanding the other better. Such a correlation and connection can give us novel insights in knowing the fundamental nature and purpose of sleep in one's life. The possible influence of the practice of meditation on sleep quality also gives a promising hope for different sleep problems. From this viewpoint, meditation may serve as a non-invasive and preventive sleep medicine.

Introducing the power of meditation. Inside this eBook, you will discover the topic about meditation and success, meditation for the modern life, how meditation increase success, making meditation work for you, the benefits of meditation, the benefits of meditation for business owners and entrepreneurs, corporate meditation, and employee morale, benefits of meditation for personal well being, the practice of meditation, preparing body and mind for meditation, the meditative posture, and meditation exercise.

Author posting. This is the author's English-language version of a book chapter translated into Korean published in 명상과치유 [Meditation and Healing], edited by Nae Chang Han, 마음인문학 학술총서 13 [The Institute of Mind Humanities Series 13], 235-253. Iskan, South Korea: Wonkwang University Press, 2016.

Some of these ideas are developed in the author's forthcoming dissertation titled " Meditation and Neural Connections: Changing Sense(s) of Self in East Asian Buddhist and Neuroscientific Descriptions"

Sublimation is the process of bringing forth the body of light. It is the process of transforming energy or the transmutation of the subtle energy body into the luminous embodiment of the body of light .The praxis of Sublimation is little understood in both western and eastern philosophy's and psychology's. The framing of sublimation is often experienced as a form of repression and foreclosure.